SECfION 5.
Aaron had already, before this
Said to them: "0 my people!
Ye are being tested in this: 2613
For verily your Lord is (Allah)
Most Gracious: so follow me
And obey my command,',261.J
91. They had said: 2615 "We will not
Cease to worship it,
Will devote ourselves to it
Until Moses returns to us. ,,2616
(Moses) said: "0 Aaron!
What kept thee back. when
Thou sawest them going wrong.
93. "From following me? Didst thou
Then disobey my order?,,2617
94. (Aaron) replied: "0 son
Of my mother! Seize (me) not
By my beard nor by
(The hair 01) my head!2618

2613. "Resist this temptation: you are being tested in this. Do not follow after the
semi-Egyptian Siimiri, but obey me."
2614. The Bible story makes Aaron the culprit, which is inconsistent with his office
as the high priest of Allah and the right hand of Moses. See n. 1116 to vii. 150. Our
version is more consistent, and explains in the Siimiri the lingering influences of the
Egyptian cult of Osiris the bull-god.
2615. Obviously Aaron's speech in the last verse. and the rebels' defiance in this
verse, were spoken before the return of Moses from the Mount.
2616. The rebels had so little faith that they had given Moses up for lost, and never
expected to see him again.
2617. Moses, when he came back, was full of anger and grief. His speech to Aaron
is one of rebuke, and he was also inclined to handle him roughly: see next verse. Thc
order he refcrs to is that stated in vii. 142, "Act for me amongst my people: do right,
and follow not the way of those who do mischief."
2618.

150.

- 901 -

S.20. A.94-96

J-16

Truly I feared lest thou
Shouldst say, 'Thou hast caused
A division among the Children
Of Israel, and thou didst not
Observe my word!' ,,2619
95. (Moses) said: "What then
Is thy case, 0 Samiri?,,262o
He replied: "I saw what
They saw not: so 1 took
A handful (of dust) from
The footprint of the Messenger,
And threw it (into the calf):
Thus did my soul suggest
To me.,,2621

2619. This reply of Aaron's is in no way inconsistent with the reply as noted in vii.
ISO. On the contrary there is a dramatic aptness in the different points emphasised on

each occasion. In S. vii. we were discussing the Ummat of Israel, and Aaron rightly says,
"The people did indeed reckon me as naught, and went near to slay me!" In addition,
"Let not the enemies rejoice over my misfonune" he is referring by implication to his
brother's wish to maintain unity among the people. Here the unity is the chief point to
emphasise: we are dealing with the Siimiri as mischief-monger, and he could best be dealt
with by Moses, who proceeds to do so.
2620. Moses now turns to the Siimiri, and the Samiri's reply in the next verse sums
up his character in a few wonderful strokes of character-painting. The lesson of the whole
of this episode is the fall of a human soul that nominally comes to Allah's Truth in a
humble position but makes mischief when and as it finds occasion. It is no less dangerous
and culpable than the arrogant soul, typified by Pharaoh, which gets into high places and
makes its leadership the cause of ruin of a whole nation.
2621. This answer of the Samiri is a fine example of unblushing effrontery, careful
evasion of issues, and invented falsehoods. He takes upon himself to pretend that he had
far more insight than anybody else: he saw what the crowd did not see. He saw something
supernatural. "The Messenger" is construed by many Commentators to mean the angel
Gabriel. Rasal (plural, rusu!) is used in several places for "angels" e.g., in xi. 69, 77;
xix. 19; and xxxv. 1. But if we take it to mean the Messenger Moses, it means that the
Siimiri saw something sacred or supernatural in his footprints: perhaps he thinks a little
flattery would make Moses forgive him. The dust became sacred, and his throwing it into
the calf made the calf utter a lowing sound! As if that was the point at issue! He docs
not answer the charge of making an image for worship. But finally, with arrogant
effrontery, he says, "Well, that is what my soul suggested to me, and that should be
enough!"

- 902-

?

J-16
f),

f),

I)

I).

t;I

I.!"~U\ ..);-1
I).

I).

t;I

.I).

\ii

97. (Moses) said: "Get thee gone!
But thy (punishment) in this life
Will be that thou wilt say,2622
'Touch me not'; and moreover
(For a future penalty) thou hast
A promise that will not faiI: 2623
Now look at thy god,
Of whom thou hast become
A devoted worshipper:
We will certainly burn it
In a blazing fire and scatter
It broadcast in the sea!,,2624
98. But the God of you all
Is Allah: there is
No god but He: all things
He comprehends in His knowledge.

2622. He and his kind were to become social lepers, untouchables; perhaps also
sufficiently arrogant to hold others at arm's length, and say "Noli me tangere" (touch me
not).
2623. Namely, the promised Wrath of Allah: see xx. 81. Ixxxix. 25.
2624. The cast effigy was destroyed. Thus ends the Samiri's story, of which the
lessons are indicated in n. 2620 above. It may be interesting to pursue the transformations
of the word Siimiri in later times. For its origin see notes 2605 and 2608 above. Whether
the root of Siimiri was originally Egyptian or Hebrew does not affect the later history.
Four facts may be noted. (1) There was a man bearing a name of that kind at the time
of Moses, and he led a revolt against Moses and was cursed by Moses. (2) In the time
of King Omri (903-896 B.C.) of the northern kingdom of Israel, there was a man called
Shemer, from whom, according to the Bible, was bought a hill on which was built the
new capital of the kingdom, the town of Samaria. (3) The name of the hill was Shomer
(= watchman, vigilant guardian), and that form of the name also appears as the name
of a man (see II Kings xii. 21); some authorities think the town was called after the hill
and not after the man (Hastings's Encyc/opaedio of Religion and Ethics). but this is for
our present purposes immaterial. (4) There was and is a dissenting community of Israelites
called Samaritans, who have their own separate Pentateuch and Targum, who claim to
be the true Children of Israel, and who hold the Orthodox Jews in contempt as the latter
hold them in contempt; they claim to be the true guardians (Shomerim) of the Law, and
that is probably the true origin of the name Samaritan, which may go further back in
time than the foundation of the town of Samaria. I think it probable that the schism
originated from the time of Moses, and that the curse of Moses on the Samin explains
the position.

- 903-

r

J-16

S.20. A.99-103

I.1".)UI ~};-I
l)

l)

'Ii,

Thus do We relate to thee
Some stories of what happened
Before: for We have sent
Thee a
Reminder from US. 2b2S
If any do turn away
Therefrom, verily they will
Bear a burden
On the Day of Judgment;
101. They will abide in this (state):
And grievous will the burden2b2b
Be to them on that Day,102. The Day when the Trumpet
Will be sounded: that Day,
We shall gather the sinful,
Blear-eyed (with terror).2b21
In whispers will they consult
Each other: "Ye tarried not
Longer than ten (Days);,,2b28

2625. Thus superseding previous revelations; for this (the Qur-an) is direct from
Allah, and is not a second-hand exposition on other men's authority.
2626. Cf vi. 31. If people are so immersed in the evanescent falsehoods of this life
as to turn away from the True and the Eternal, they will have a rude awakening when
the Judgment comes. These very things that they thought so enjoyable here-taking
advantage of others, material self-indulgence, nursing grievances instead of doing good,
etc., etc.,-will be a grievous burden to them that day, whieh they will not be able to
escape or lighten.

2627. Zurq=having eyes different from the nonnal colour, which in the East is black
and white; having blue eyes, or eyes afflicted with dimness or blindness, or squint; hence
mataphorically, blear-eyed (with terror).
2628. Faced with eternity they will realise that their life on this earth, or the interval
between their sin and their punishment, had a duration which practically amounted to
nothing. They express this by the phrase "ten days", but their wiser heads think that even
this is an over-estimate. It was but a brief day!
it

v

it

Ii "'v

- 904路

v

v

S.20. A.104-108
~

~

~

~

~

~

~

104. We know best what they

~)~~j~~l~)~t;~~
@G~'1!~ilot

Will say, when the best of them
In judgment2629
Will say: "Ye tarried not
Longer than a day!"
SECfION 6.
105. They ask thee concerning2630
The Mountains: say, "My Lord
Will uproot them and scatter
Them as dust;2631
106. "He will leave them as plains
Smooth and level;
107. "Nothing crooked or curved
Wilt thou see in their place."
108. On that Day will they follow
The calle~632 (straight): no

crookedness
In him:
And the voices will be hushed

2629. Cf. xx. 63 and n. 2587. Note that it is the shrewdest and most versed in Life
who will say this, because they will be the first to see the true situation.
2630. In the last verse, it was the deceptiveness and relativity of Time that was dealt
with. Here we come to the question of space, solidity, bulk. The question was actually
put to the holy Prophet: what will become of the solid Mountains, or in the English
phrase, "the eternal hills"? They are no more substantial than anything else in this
temporal world. When the "new world", (xiii. 5) of which Unbelievers doubted, is actually
in being, the mountains will cease to exist. We can imagine the scene of judgment as
a level plain, in which there are no ups and downs and no places of concealment. All
is straight and level, without comers, mysteries, or lurking doubts.
2631. The one word nasafa carries the ideas of (1) tearing up by the roots, (2)
scattering like chaff or dust, and (3) winnowing. Its twofold repetition here intensifies its
meaning.

2632. The Caller: the angel whose voice will caU and direct all souls.
,

,

,'.

,

,

••. ,

~

- 905 -

v

••

S.20. A.IOS-lil

J-16

~

To The Most Gracious:
So that thou hearest not
But murmuring. 2633
109. On that Day shall no
Intercession avail
Except for those for whom 2634
Permission has been granted
By The Most Gracious
And whose word is
Acceptable to Him.
He knows what is before
Or after or behind them: 2635
But they shall comprehend Him
not.
111. (All) faces shall be humbled
Before- the Living,
The Self-Subsisting, The Sustainer
Hopeless indeed will be
The man that carries
Iniquity (on his back).2636

2633. A beautiful personification of hushed Sound. First there is the loud blast of
the Trumpet. Then there is the stillness and hush of awe and reverence: only the tramp
of the ranks marching along will be heard.
2634. Cf ii. 255 in the Verse of the Throne. Here man is in the accusative case
governed by tanfa'u, and it is better to construe as I have done. That is, intercession
will benefit no one except those for whom Allah has granted permission, and whose word
(of repentance) is true and sincere, and therefore acceptable to Allah. Others construe:
no intercession will avail, except by those to whom Allah has granted permission, and
whose word (of intercession) is acceptable to Allah. In that case the two distinct clauses
have no distinct meanings.

2635. Cfii. 255 and n. 297. The slight difference in phraseology (which 1 have tried
to preserve in the Translation) will be understood as a beauty when we reflect that here
our attention is directed to the Day of Judgment, and in ii. 255 the wording is general,
and applies to our present state also.
2636. The metaphor of the burden of sin which the unjust carry on their backs is
referred to in xx. 100-101 (see n. 2626), in vi. 31, and in other passages. Note that all
faces, those of the just as well as of the unjust, will be humble before Allah: the best
of us can claim no merit equal to Allah's Grace. But the just will have Hope: while the
unjust, now that the curtain of Reality has risen, will be in absolute Despair!

v v v
- 906-

v

V V

8.20. A.1l2-114

J-16

~

?

,-""JUI "):-'

/)

But he who works deeds
Of righteousness, and has faith,
Will have no fear of harm
Nor of any curtailment2637
(Of what is his due).
113. Thus have We sent this
Down-an Arabic Our-anAnd explained therein in detail
Some of the warnings,
In order that they may
Fear Allah, or that it may
Cause their remembrance
(of Him).26311
114. High above all is Allah,
The King, the Truth!
Be not in haste
With the Our-an before
Its revelation to thee 2639
Is completed, but say,
"0 my Lord! increase me
In knowledge."

2637. See the last note. Unlike the unjust, the righteous, who have come with Faith,
will now find their Faith justified: not only will they be free from any fear of harm, but
they will be rewarded to the full, or, as has been said in other passages, where His bounty
rather than His justice is emphasised, they will get more than their due reward (iii. 27;
xxxix. 10).
2638. The Qur-an is in clear Arabic, so that even an unlearned people like the Arabs
might understand and profit by its warnings, and the rest of the world may learn through
them, as they did in the first few centuries of Islam and may do again when we Muslims
show ourselves worthy to explain and exemplify its meaning. The evil are warned that
they may repent; the good are confirmed in their Faith and strengthened by their
remembrance of Him.
2639. Allah is above every human event or desire. His purpose is universal. But He
is the Truth, the absolute Truth; and His kingdom is the true kingdom, that can carry
out its will. That Truth unfolds itself gradually, as it did in the gradual revelation of the
Qur-an to the holy Prophet. But even after it was completed in a volume, its true
meaning and purpose only gradually unfold themselves to any given individual or nation.
No one should be impatient about it. On the contrary, we should always pray for increase
in our own knowledge, which can never at any given moment be complete.

- 907-

J-16

S.20. A.1l5-119

r

V"'.)WI ~*I

'>.

,_;0

115. We had already, beforehand,2640
Taken the covenant of Adam,
But he forgot: and We found
On his part no firm resolve.

",,,.,,"-;,,_,."";

J..J~i,)\"~l~짜~-,

@~~,~.kf~~~

SECTION 7.
We said to the angels,
"Prostrate yourselves to Adam",
They prostrated themselves, but not
Iblis: he refused.

"''''~.)o'''

.. ~/

/",~/"J."""

i,)":!. ~~\ j.b=:L;l J.lL:.l;~}J

~ ~l:::;:~[~li;~

Then We said: "0 Adam!
Verily, this is an enemy
To thee and thy wife:
So let him not get you
Both out of the Garden,
So that thou art landed
In misery.2641
"There is therein (enough
provision)
For thee not to go hungry 2642
Nor to go naked,
"Nor to suffer from thirst,
Nor from the sun's heat."

2640. The spiritual fall of two individual souls, Pharaoh and the Samiri, having been
referred to, the one through overweening arrogance, and the other through a spirit of
mischief and false harking back to the past, our attention is now called to the prototype
of Evil (satan) who tempted Adam, the original Man, and to the fact that though man
was clearly warned that satan is his enemy and will only effect his ruin, he showed so
little firmness that he succumbed to it at once at the first opportunity.
2641. See last note. The story is referred to in order to draw attention to man's folly
in rushing into the arms of satan though he had been clearly forewarned.
2642. Not only had the warning been given that satan is an enemy to man and will
effect his destruction, but it was clearly pointed out that all his needs were being met
in the Garden of Happiness. Food and clothing, drink and shelter, were amply provided
for.

- 908 -

~

~

~

!J..

r

J-16

S.20. A.120-123
~

~

!J..

~

!J..

~

~

~

rJ"'~U' ~):-I
~

~

~

~

!J..

~

Satan whispered evil
To him: he said, "0 Adam!
Shall I lead thee to
The Tree of Eternitr643
And to a kingdom
That never decays?"
In the result, they both
Ate of the tree, and so
Their nakedness appeared2644
To them: they began to sew
Together, for their covering,
Leaves from the Garden:
Thus did Adam disobey
His Lord, and fell into error. 2645
But his Lord chose him
(For His Grace): He turned
To him, and gave him guidance.
He said: "Get ye down,
Both of you,-all together,2646
From the Garden, with enmity
One to another: but if.

2643. The suggestion of satan is clever, as it always is: it is false, and at the same
time plausible. It is false, because (1) that felicity was not temporary, like the life of this
world, and (2) they were supreme in the Garden, and a "kingdom" such as was dangled
before them would only add to their sorrows. It was plausible, because (1) nothing had
been said to them about Eternity, as the opposite of Eternity was not yet known, and
(2) the sweets of Power arise from the savour of Self, and Self is an alluring (if false)
attraction that misleads the Will.
2644. Hitheno they knew no evil. Now, when disobedience to Allah had sullied their
soul and tom off the garment, their sullied Self appeared to themselves in all its
nakedness and ugliness, and they had to reson to external things (leaves of the Garden)
to cover the shame.
2645. Adam had been given the will to choose, and he chose wrong, and was about
to be lost when Allah's Grace came to his aid. His repentance was accepted, and Allah
chose him for His Mercy, as stated in the next verse.
2646. The little variations between this passage and ii. 38 are instructive, as showing
how clearly the panicular argument is followed in each case. Here j~bj!ii ('get ye down')
is in the dual number, and refers to the two individual souls, our common ancestors.

- 909 -

S.20. A.123-126

As is sure, there comes to you
Guidance from Me, whosoever
Follows My guidance, will not
Lose his way, nor fall 2647
Into misery.
"But whosoever turns away
From My Message, verily
For him is' a life narrowed
Down, and We shall raise
Him up blind on the D ay 2b48
Of Judgment."
He will say: "a my Lord!
Why hast thou raised me
Up blind, while I had
Sight (before)?,,2649
126. (Allah) will say: "Thus
Didst thou, when Our Signs
Came unto thee, forgot
Them: so wilt thou,
This day, be forgotten. ,,2650

2647. For the same reason as in the last note, we have here the consequences of
Guidance to the individual, viz.: being saved from going astray or from falling into misery
and despair. In ii. 38, the consequences expressed, though they apply to the individual,
are also appropriate taken collectively: "on them shall be no fear. nor shall they grieve:'
2648. Again, as in the last two verses. there is a variation from the previous passage
(ii. 39). The consequences of the rejection of Allah's guidance are here expressed more
individually: a life narrowed down, and a blindness that will persist beyond this life. "A
life narrowed down" has many implications: (I) it is a life from which all the beneficent
inDuences of Allah's wide world are excluded; (2) in looking exclusively to the "good
things" of this life, it misses the true Reality.
2649. Because Allah gave him physical sight in this life for trial, he thinks he should
be favoured in the real world, the world that matters! He misused his physical sight and
made himself blind for the other world.
2650. 'You were deliberately blind to Allah's Signs: now you will not see Allah's
favours, and will be excluded from His Grace.

- 910 -

_6

S.20. A.127-129
II,

.rs- IJ"~LJ\ ..AI
I)

do We recompense
transgresses beyond
bounds
And believes not in the Signs
Of his Lord: and the Chastisement
Of the Hereafter is far more
Grievous and more enduring. 2651
Is it not a guidance to such
Men (to call to mind)
How many generations before
them
We destroyed, in whose haunts
They (now) move? Verily,
In this are Signs for men
Endued with understanding. 26s2
SECfION 8.
129. Had it not been

For a Word that went forth
Before from thy Lord,2653
(Their punishment) must
necessarily
Have come; but there is
A term appointed (for respite).

2651. Blindness in the world of enduring Reality is far worse than physical blindness
in the world of probation.
2652. Cf. xx. 54. This phrase concluded the argument of Moses with Pharaoh about
Pharaoh's blindness to Allah and the Signs of Allah. Now it concludes the more general
argument about men, concerning whom the saying arose: 'none are so blind as those who
will not see.'
2653. Cf. x. 19 and n. 1407; also xi. 110. In Allah's holy plan and Purpose, there
is a wise adjustment of all interests, and a merciful chance and respite given to all, the
unjust as well as the just, and His decree or word abides. The most wicked have a term
appointed for them for respite. Had it not been so, the punishment must necessarily have
descended on them immediately for their evil deeds.
Ii

- 911 -

Ii

v v

S.20. A.130-131

r

J-16
Co

'"

'"

-r',)WI

,):-1

y. J:, 0)""'"

l)

Therefore be patient with what
They say, and celebrate
(constantly)2654
The praises of thy Lord,
Before the rising of the sun.
And before its setting;
Yea, celebrate them
For part of the hours
Of the night, and at the sides26S5
Of the day: that thou
May be pleased.
Nor strain thine eyes in longing
For the things We have given
For enjoyment to parties
Of them, the splendour
Of the life of this world,

2654. All good men must be patient with what seems to them evil around them. That
does not mean that they should sit still and do nothing to destroy evil; for the fight
against evil is one of the cardinal points in Islam. What they are told is that they must
not be impatient: they must pray to Allah and commune with Him, so that their patience
and faith may be strengthened, and they may be able the better to grapple with evil. For
they thus not only get strength in this world but pleasure of Allah in the Hereafter as
well.

2655. Tara/. plural alrii/. may mean sides, ends, extremities. If the day be compared
to a tubula"r figure standing erect, the top and bottom are clearly marked, but the sides
are not so clearly marked: they would be alrii{ (plural), not lara{a;" (dual). Now the
prayer before sunrise is clearly Fajr; that befo"re sunset is •Asr: :'part of the hours of the
night" would indicate Magrib (early night, just after sunset): and 'Ishii, before going to
bed. There is left ~uhr, whieh is in the indefinite side or middle of the day: it may
be soon after the sun's decline from noon, but there is considerable latitude about the
precise hour. The majority of Commentators interpret in favour of the five Canonical
prayers, and some include optional prayers. But I think the words are even more
comprehensive. A good man's life is all one sweet Song of Praise to Allah.

- 912·

S.20. A.131-133
I),

I),

1),.

r

J-16
1),.

I),

I),

I),

I),

I),

1),., l),

I),

IJ"~U' ~-*I
I),

I),

I),

~I),~~~~

Through which We test them:
But the provision of thy Lord2656
Is better and more enduring.
132. Enjoin prayer on thy people,
And be constant therein.
We ask thee not to provide2657
Sustenance: We provide it
For thee. But the (fruit of)
The Hereafter is for Righteousness.

133. They say: "Why does he not2658
Bring us a Sign from
His Lord?" Has not
A Clear Sign come to them
Of all that was
In the former Books
Of revelation?

z~~3
. .;~~~t-i路ti
~~:
,.~
~
~"...Y ......,
'-oF....""..

.......

eJ}il~'~L:~rf:G~.:;\

2656. The good things of this life make a brave show, but they are as nothing
compared with the good of the Hereafter. Both are provided by Allah. But the former
are given to the just and the unjust as a test and trial, and in any case will pass away;
while the latter come specially from Allah for His devoted servants, and are incomparably
of more value and will last through eternity.
2657. Sustenance, in the sense of the ordinary needs of life, the man of Allah does
not worry about. That is provided by Allah for all, the just and the unjust. But the special
provision, the real Sustenance, the spiritual fruit, is for a righteous life in the service of
Allah.
2658. The question or plea of the Unbelievers is disingenuous. Many Signs have come
with this Revelation. But the one that should have appealed to those who believed in
former revelations and should have convinced them was what was in their own books.

- 913-

S.20. A.I34-135

.r- I,)"'.)WI ~);-'

J-16
!)

134. Had We destroyed them with
A punishment before this. 2659
They would have said:
"Our Lord! If only thou
Hadst sent us a messenger,
We should certainly have followed
Thy Signs before we were
Humbled and put to shame."
135. Say: "Each one (of us)
Is waiting: wait ye, therefore,26liO
And soon shall ye know
Who it is that is
On the straight and even 2661
Way, and who it is
That has received guidance."

2659. If the Sign mentioned in the last note did not convince them, it would mean
that they were not true to their own faith. They were not straight with themselves. In
justice they should have been punished for their falsehood. But they were given further
respite. Or they would again have argued in a circle, and said: "If only Allah had sent
us a living messenger we should have believed!" The living messenger they flout because
they want a Sign. The Sign they wish to ignore, because they want a living messenger!
2660. If people will not be true to their own lights, what further argument is left?
The Prophet of Allah can only say: "Let us wait the issue: my faith tells me that Allah's
Truth must prevaiL" Cf. ix. 52.
2661. Cf. xix. 43. The straight and even Way must endure, and show that the man
who follows it has received true guidance. All falsehood and crookedness must ultimately
disappear.

路914 -

Intro. to S. 21.
~

~

~

~

~

~

~

~

INTRODUCTION TO SORAT Al-AnbJyiJa, 21.
The last Sura dealt with the individual story of Moses and Aaron, and
contrasted it with the growth of evil in individuals like Pharaoh and the Samin,
and ended with a warning against Evil, and an exhortation to the purification
of the soul with prayer and praise. This Sura begins with the external obstacles
placed by Evil against such purification, and gives the assurance of Allah's
power to defend men, illustrating this with reference to Abraham's fight against
idolatry, Lot's fight against injustice and failure to proclaim Allah's glory by
making full use of man's God-given faculties and powers, that of Job against
impatience and want of self-confidence, that of Ismii'il, Idris, and Zul-kifl
against want of steady perseverance, that of ~un-nun against hasty anger, that
of zakariya against isolation, and that of Mary against the lusts of this world.
In each allusion there is a special point about the soul's purification. The
common point is that the Prophets were not, as the disbelievers suppose, just
irresistible men. They had to win their ground inch by inch against all kinds
of resistance from evil.
The chronology of this Sura has no particular significance. It probably dates
from the middle of the Makkan period of inspiration.
Summary.-Man treats, as he has always treated, the serious things of life
with jest or contempt; but the Judgment must come, and Truth must triumph
(xxi. 1-29).

Unity of Design, and certainty of Allah's Promise: Allah's protection and
mercy, and His justice (xxi. 30-50).
How Abraham triumphed over idols, as did others among Allah's chosen
ones over various forms of evil (xxi. 51-93).
Work righteousness while it is yet time, for the Judgment will come, and
only the righteous will inherit (xxi. 94-112).

- 915 -

Sura AI-Anbiyaa 21 Ayat 1-3
!>.

!>.

Juz' 17

!>.

In the name of Allah, Most Gracious,
Most Merciful.

1. Closer and closer to mankind2662
Comes their Reckoning: yet they
Heed not and they turn away.
2. Never comes (aught) to them
Of a renewed Message2663
From their Lord. but they
Listen to it as in jest,3. Their hearts toying as with
Trifles. The wrong-doers conceal2664
Their private counsels. (saying).
"Is this (one) more than
A man like yourselves?
Will ye go to witchcraft
With your eyes open?"266S

2662. Every minute sees them nearer to their doom, and yet they are sadly heedless,
and even actively tum away from the Message that would save them.
2663. In each age, when the Message of Allah is renewed, the very people who
should have known better and welcomed the renewal and the sweeping away of human
cobwebs, either receive it with amused self-superiority, which later turns to active
hostility, or with careless indifference.
2664. Allah's Message is free and open, in the full light of day. His enemies plot
against it in secrecy, lest their own false motives be exposed. Their jealousy prevents them
from accepting a "man like themselves" as a teacher or warner or guide.
2665. Literally, "in a state in which you (actually) see (that it is witchcraft)". When
Allah's Messenger is proved to be above them in moral worth, in true insight, in
earnestness and power of eloquence, they accuse him of witchcraft, a word which may
mean nothing, or perhaps some mysterious deceitful arts.

- 916-

S.21, A.4-6

J-17

rs- ~U, ..):-1

~1)~~f)~lf)~~f)~~I)~~~,.~~~~f)~~"'~~f)~~f)~"'~~I)~~f)~

I)

f)

T\ ..~':ll OJ.,...

~

I)
I ) . f)

f)

f)

I)

4. Say:2666 "My Lord
Knoweth (every) word (spoken)2667
In the heavens and on earth:
He is the One that heareth
And knoweth (all things)."
"Nay," they say, "(these are)
Medleys of dreams I-Nay,
He forged itI-Nay,
He is (but) a poetl 2668
Let him then bring us
A Sign like the ones
That were sent to
(Prophets) of old!"
6. (As to those) before them,
Not one of the towns
Which We destroyed believed:
Will these believe?2669

2666. Notice that in the usual Arabic texts (that is, according to the Qiraat of Hafs)
the word qiila is here and in xxi. 112 below, as well as in xxiii. 112, spell differently
from the usual spelling of the word in other places (e.g. in xx. 125-126). Qui is the
reading of the Ba~ra Qiriiat, meaning, "Say thou" in the imperative. If we construe "he
says", the pronoun refers to "this (one)" in the preceding verse, viz.: the Prophet. But
more than one Commentator understands the meaning in the imperative, and I agree with
them. The point is merely one of verbal construction. The meaning is the same in either
case. See n. 2948 to xxiii. 112.
2667. Every word, whether whispered in secret (as in xxi. 3 above) or spoken openly,
is known to Allah. Let not the wrong-doers imagine that their secret plots are secret to
the Knower of all things.
2668. The charges against Allah's inspired Messenger are heaped up, "Magic!" says
one: that means, "We don't understand it!" Says another, "Oh! but we know! he is a
mere dreamer of confused dreams!" If the "dreams" fit in with real things and vital
experiences, another will suggest, "Oh yes! why drag in supernatural agencies? he is clever
enough to forge it himself!" Or another suggests, "He is a poet! Poets can invent things
and say them in beautiful words!" Another interposes, "What we should like to see is
miracles, like those we read of in stories of the Prophets of old'"
2669. 'If such miracles as you read of failed to convince Unbelievers of old, what
chance is there that these Unbelievers will believe? Miracles may come, but they are no
cures for Unbelief.

- 917 -

I)

y\ .~':II

S.21, A.1-1l
I)

~

Before thee, also, the messengers
We sent were but men,
To whom We granted inspiration:
If ye know this not, ask
Of those who possess the Message. 2670
Nor did We give them
Bodies that ate no food,
Nor were they immortals. 267 \
Then We fulfilled
To them Our promise,
And We saved them
And those whom We willed
But We destroyed those
Who transgressed beyond bounds. 2672
We have revealed for you
(0 men!) a book which
Will give you eminence.
Will ye not then understand?
SECfION 2.
How many were the towns.
We utterly destroyed because
Of their iniquities, setting up
In their places other peoples?

2670. See xvi. 43 and n. 2069. This answers the Unbelievers' taunt, "he is just a man
like ourselves!" True, but all messengers sent by Allah were men, not angels or another
kind of beings, who could not understand men or whom men could not understand.
2671. As men they were subject to all the laws governing the physical bodies of men.
They ate and drank, and their bodies perished in death.
2672. But, however difficult (or impossible) their mission may have appeared to
them, or to the world at first, they won through eventually, even those who seemed to
have been defeated. Examples are given in the latter part of this Siira, especially in xxi.
51-93. They were delivered from the Wrath which overtook the Unbelievers, as were
those with them who accepted Allah's Message and placed themselves in conformity with
His Will and Plan. That is the meaning of "whom We willed."

v

v

v

v

v v v

v路 v

v v' v v v v
- 918路

v v

y"i y

y v

y

~

ib..,....

J-17

Yet, when they felt
Our Punishment (coming),
Behold, they (tried to) flee
From it. 2673
13. Flee not, but return to
The good things of this life
Which were given you,
And to your homes,
In order that ye may
Be called to account. 2674
14. They said: "Ah! woe to us!
We were indeed wrong-doers!"
15. And that cry of theirs
Ceased not, till We made
Them as a field
That is mown, as ashes
Silent and quenched. 2675

2673. When they had every chance of repentance and reform, they rejected Allah's
Message, and perhaps even put up an open defiance. When they actually began to feel
the Wrath coming, they began to flee, but it was too late! Besides, where could they
flee to from the Wrath of Allah? Hence the ironical appeal to them in the next verse:
better go back to your luxuries and what you thought were your permanent homes! Cf.
Christ's saying in the present Gospel of St. Matthew (iii. 7): "0 generation of vipers,
who hath warned you to flee from the Wrath to come?"
2674. See last note. 'You thought your homes so comfortable: why don't you go back
to them? You will be called to account. Perhaps there may be rewards to be given you,
who knows? This irony is itself the beginning of the Punishment. But the ungodly now
see how wrong they had been. But their signs and regrets now avail them nothing. It
is too late. They are lost, and nothing can save them.
2675. The two similes present two different aspects of the lamentation of the ungodly.
When they really see the Wrath to come, there is a stampede, but where can they go
to? Their lamentation is now the only mark of their life. But it dies away, as com
vanishes from a field that is being mown, or as a dying fire is slowly extinguished! They
do not die. They wish they were dead! (lxxviii. 40).

- 919-

S.21, A.16-19

1-17

(10

16. Not for (idle) sport did We2676
Create the heavens and the earth
And all that is between!
17. If it had been Our wish
To take (just) a pastime,
We should surely have taken
It from the things nearest
To Us, if We would
Do (such a thing)!2677

Nay, We hurl the Truth
Against falsehood, and it knocks
Out its brain, and behold,
Falsehood doth perish!
Ah! woe be to you
For the (false) things
Ye ascribe (to Us). 2671l
19. To Him belong all (creatures)
In the heavens and on earth:
Even those who are
With Him are not 2679
Too proud to serve Him,
Nor are they (ever) weary
(Of His service):

2676. The Hindu doctrine of Lila, that all things were created for sport, is here
negatived. But more: with Allah we must not associate any ideas but those of Truth,
Righteousness, Mercy, Justice, and the other attributes implied in His Beautiful Names.
He does not jest nor play with His creatures.
2677. If such an idea as that of play or pastime had been possible with regard to
Allah, and if He had wished really to indulge in pastime, He would have done it with
creatures of Light nearest to Him, not with the lowly material creation that we see around
us.
2678. Such as that (I) Allah has partners (xxi.22), or (2) that He has begotten a son
(xxi. 26), or (3) has daughters (xvi. 57), or any other superstitions derogatory to the
dignity and glory of Allah.
2679. The pure angelic hosts, whom we imagine to be glorious creatures of light, high
in Heavens, near the Throne of Allah Himself, are yet His creatures, and serve Him
without ceasing, and are proud to do so. Such is the majesty of Allah Most High.

- 920-

S.21, A.20-24
~

~

?

J-17
~

~

t!UI ~):-I
~

~

.~

~

~

~

20. They celebrate His praises
Night and day, nor do they
Ever flag or intermit.

21. Or have they taken
(For worship) gods from the earth 2680
Who can raise (the dead)?2681
If there were, in the heavens
And the earth, other gods2682
Besides Allah, there would
Have been ruin in both!
But glory to Allah,
The Lord of the Throne:
(High is He) above
What they attribute to Him!
He cannot be questioned
For His acts, but they2683
Will be questioned (for theirs).
Or have they taken
For worship (other) gods2684

2680. The different kinds of false gods whom people raise from their imagination are
now referred to. In verses 21-23, the reference is to the gods of the earth, whether idols
or local godlings, or deified heroes, or animals or trees or forces of the nature around
us, which men have from time to time worshipped. These, as deities, have no life except
what their worshippers give to them.

2681. The answer of course is "no". No one but Allah can raise the dead to life.
The miracle in the story of Jesus (iii. 49 and v. 113) was "by Allah's leave". It was a
miracle of Allah, not one of Jesus by his own power or will.
2682. After the false gods of the earth (verse 21), are mentioned the false gods in
the heavens and the earth, like those in the Greek Pantheon (verse 22), who quarrelled
and fought and slandered each other and made their Olympus a perfect bear-garden!
2683. Allah is Self-Subsisting. All His creatures are responsible to Him and
dependent on Him there is no other being to whom He can be responsible or on whom
He can be dependent.
2684. See above. n. 2682, where two kinds of false worship are noted. Now we are
warned against a third danger, the worship of false gods of any sort. Pagan man is prolific
of creating abstract images for worship, including Self or abstract Intelligence or Power.
In verse 26 below is mentioned a fourth kind of false worship, which imagines that Allah
begets sons or daughters.

- 921 -

S.21, A.24-27

J-17

P

t!UI ~):-I
~
;0:

Besides Him? Say, "Bring
Your convincing proof: this
Is the Message of those
With me and the Message
Of those before me. ,,21i85
But most of them know not
The Truth, and so turn away.
Not a messenger did We
Send before thee without
This inspiration sent by Us
To him: that there is
No god but I; therefore
Worship and serve Me.

4~~;'~h~;"3~~~I---:i::'jtJ
@~J~~~t1~l;jt:;路~'

26. And they say: "The
Most Gracious has taken2686
A son." Glory to Him!
They are (but) servants raised
To honour.
27. They speak not before 26ll7
He speaks, and they act
(In all things) by His command.

2685. This verse should be read with the next. All reason revolts against the idea
of conflicting gods, and points to Unity in Creation and Unity in Godhead. This is not
only the Message of Islam ("those with me") but the message or all prophets who came
before the holy Prophet Mu~ammad ("those before me"), and the line of prophets was
closed with him. The Message given to every prophet in all ages was that of Unity as
the fundamental basis of Order and Design in the world, material, moral. and spiritual.
2686. This refers both to the Trinitarian superstition that Allah has begollen a son.
and to the Arab superstition that the angels were daughters or Allah. All such
superstitions are derogatory to the glory of Allah. The prophets and the angels are no
more than servants of Allah: they are raised high in honour, and therefore they deserve
our highest respect, but not our worship.
2687. They never say anything before they receive Allah's command to say it, and
their acts are similarly conditioned. This is also the teaching or Jesus as reported in the
Gospel of St. John (xii. 49-50): "For I have not spoken of myself: but the Father which
sent me, He gave me a commandment, what I should say. and what I should speak. And
I know that His commandment is life everlasting: whatsoever I speak therefore, even as
the Father said unto me, so I speak." If rightly understood, "Father" has the same
meaning as our "Rabb", Sustainer and Cherisher, not Begeller or Progenitor.

- 922-

S.21, A.28-30

28. He knows what is before them,
And what is behind them,
And they offer no intercession
Except for those with whom
He is well-pleased2688
And th ey2689 stand
In awe and reverence
Of His (glory).
If any of them should say,
"I am a god besides Him",
Such a one We should
Reward with Hell: thus
Do We reward those
Who do wrong.

SECfION 3.
30. Do not the Unbelievers see
That the heavens and the earth
Were joined together (as one 2690
Unit of Creation), before
We clove them asunder?

2688. Cf. xx. 109. Those who have conformed to the Will of Allah and obeyed His
Law, thus winning the stamp of His approval.
2689. They: the usual interpretation refers the pronoun to the servants of Allah who
intercede: it may also refer to those on whose behalf intercession is made: they do not
take it as a mailer of course, but stand in due awe and reverence of Allah's great glory
and mercy.
2690. The evolution of the ordered worlds as we see them is hinted at. As man's
intellectual gaze over the physical world expands, he sees more and more how Unity is
the dominating note in Allah's wonderful Universe. Taking the solar system alone, we
know that the maximum intensity of sun-spots corresponds with the maximum intensity
of magnetic storms on this earth. The universal law of gravitation seems to bind all mass
together. Physical facts point to the throwing off of planets from vast quantities of diffused
nebular matter, of which the central condensed core is a sun.

- 923-

S.21, A.3()'32

J-17

r- ~UI ~.*I
~~

We made from wate~691
Every living thing. Will they
Not then believe?
And We have set on the earth
Mountains standing firm,2692
Lest it should shake with them,
And We have made therein
Broad highways (between mountains)
For them to pass through:
That they may find their way.2693
And We have made
The heavens as a canopy
Well guarded: 2694 yet do they

2691. About 72 per cent, of the surface of our Globe is still covered with water, and
it has been estimated that if the inequalities on the surface were all levelled, the whole
surface would be under water, as the mean elevation of land sphere-level would be 7,00010,000 feet below the surface of the ocean. This shows the predominance of water on
our Globe. That all life began in the water is also a conclusion to which our latest
knowledge in biological science points. Apart from the fact that protoplasm, the original
basis of living matter, is liquid or semi-liquid and in a state of constant flux and instability,
there is the fact that land animals, like the higher vertebrates, including man, show, in
their embryological history, organs like those of fishes, indicating the watery origin of
their original habitat. The constitution of protoplasm is about 80 to 85 per cent of water.
2692. Cf xvi. 15 and n. 2038. Lest it should shake with them: here "them" refers
back to "they" at the end of the preceding verse, meaning "Unbelievers". It might be
mankind in general, but the pointed address to those who do not realise and understand
Allah's mercies is appropriate, to drive home to them the fact that it is Allah's well路
ordered providence that protects them normally from cataclysms like earthquakes, but that
they could for their iniquities be destroyed in an instant, as the 'Ad and the ll1amiid
were destroyed before them. As pointed out in n. 2691 above, if the surface of the earth
were levelled up, it would all be under water, and therefore the firm mountains are a
further source of security of life which has evolved in terrestrial forms. Though the
mountains may seem impassable barriers, yet Allah's providence has provided broad
passes between them to afford highways for human communications.
2693. In both the literal and the figurative sense. Literally these natural mountain
highways direct men in the way they should go. Figuratively, these wonderful instances
of Allah's providence should tum men's thoughts to the true guidance of Allah in life.
2694. Canopy well guarded: the heavens form a canopy that is secure from falling
down: they also form a sublime spectacle and a Mystery that man can only faintly reach.
Cf. also xv. 17.

- 924-

S.21, A.32-36
Ii

P

J-17
Ii

Il

t!-.

~UI ~):-I
"

"

f)

Ii

Turn away from the Signs
Which these things (point to)!
33. It is He Who created
The Night and the Day,
And the sun and the moon:
All (the celestial bodies)
Swim along, each in its2695
Rounded course.
We granted not to any man
Before thee permanent Iife2696
(Here): if then thou shouldst die,
Would they live permanently?
35. Every soul shall have
A taste of death: 2697
And We test you
By evil and by good
By way of trial.
To Us must ye return.
36. When the Unbelievers see thee,
They treat thee not except
With ridicule. "Is this,"
(They say), "The one who talks2698

2695. I have indicated, unlike most translators, the metaphor of swimming implied
in the original words: how beautiful it is to contemplate the heavenly bodies swimming
through space (or ether) in their rounded courses before our gaze!
2696. Life on this planet without death has not been granted to any man. The taunt
of the Unbelievers at the holy Prophet was therefore futile. Could any of them live
without death at some time or other? Could they name anyone who did?
2697. Cf iii. 185. and n. 491. The soul does not die, but when it separates from
the body at the death of the body, the soul gets a taste of death. In our life of probation
on this earth, our virtue and faith are tested by many things: some are tested by
calamities, and some by the good things of this life. If we prove our true mettle, we pass
our probation with success. In any case all must return to Allah, and then will our life
be appraised at its true value.

2698. To the godly man the issue between false worship and true worship is a very
serious matter. To the sceptics and unbelievers it is only a joke. They take it lightly, and
laugh at the godly man. They not only laugh at him, but they blaspheme when the name
of the One True God is mentioned. The reply to this is in the next verse.

- 925 -

r- t!UI ~):-I

J-17

5.21, A.36-40
~

~

~

~

'!

Of your gods?" And they
Blaspheme at the mention
Of The Most Gracious!
Man is a creature of haste: 2699
Soon (enough) will I show
You My Signs; So
Ask Me not
To hasten them!
38. They say: "When will this
Promise come to pass.
If ye are telling the truth?"
If only the Unbelievers 2700
Knew (the time) when they
Will not be able
To ward off the Fire
From their faces. nor yet
From their backs. and (when)
No help can reach them!

40. Nay. it may come to them
All of a sudden and confound
Them: no power will they
Have then to avert it,
Nor will they (then)
Get respite.

2699. Haste is in the very bone and marrow of man. If he is granted respite for his
own sake, in order that he may have a further chance of repentance and coming back
to Allah, he says impatiently and incredulously: "Bring on the Punishment quickly. that
I may see if what you say is true!" Alas. it is too true! When the Punishment actually
comes near and he sees it. he will not want it hastened. He will want more time and
further delay! Poor creature of haste!
2700. They would not be so unreasonable if they only realised the terrible future for
them! The Fire will envelop them on all sides. and no help will then be possible. Is it
not best for them now to tum and repent? The Punishment may come too suddenly. as
is said in the next verse.
v

v

.v

J'vi

v

v

v""'v

- 926-

V

v

:rv ..

v;; v

v

v

v

v

tI,

tI,

r

J-I7

S.21, A.41-44
Ij,

Ij,

!!

I),

Ij,

/,I

Ij,

Ij,

Ij,

I}

I),

y, -~\ll oJ.".....

~UI _);-1
/,I

/,I

I),

I),

/,I

/,I

I),

I),

41. Mocked were (many)
Messengers before thee;
But their scoffers
Were hemmed in
By the thing that they mocked. 2701
SECTION 4.
42. Say, "Who can keep
You safe by night and by day
From (the Wrath of) The
Most Gracious?,,2702 Yet they
Turn away from the remembrance
Of their Lord.
43. Or have they gods that

Can guard them from Us?
They have no power to aid
Themselves, nor can they
Be defended from Us. 2703
Nay, We gave the good things
Of this life 10 these men
And their fathers until
The period 2704 grew long for them;
Sec they not that We 2705

2701. The same verse occurs at vi. 10. where see n. 843. 'What they are mocking
at now will be in a position to mock them in due time.'
2702. 'Allah is most Gracious: if, in spite of His great mercy, you are so rebellious
and depraved as to incur His Wrath, who is there who can save you? His Wrath can
descend on you at any time, by night or by day:
2703. Ashhaba: to join as companion: with 'an or min it has also the meaning of
to defend or' ~emove from someone. The full signification can only be got by a long
paraphrase: 'they are not fit to be mentioned in the same breath with Us, nor can they
be defended from Us.'
2704. 'Umr or 'Umur: age, generation, period, time, life. Here "period" is most
appropriate, as it covers many generations, "these men and their fathers."

2705. The particular signification is that Islam spread from the outer borders, social
and geographical, gradually inwards. The social fringe was the humbler people, such as
slaves and poor men. The geographical reference is to Madinah and tribes away from the

- 927路

=

S.21, A.44-47

?

1-17
~

A

~LJI
A

A

,):-1
A

A

Graduaily reduce the land
(In their control) from
lIs oUllying borders? Is it
Then they who will win?
45. Say, "I do but warn you
According 10 revelation":
BUI the deaf will nol hear
The call, (even) when
They are warned!2706

If but a breath of Ihe Wrath
Of thy Lord do touch Ihem
They will then say, "Woe
To us! we did wrong indeed!"
47. We shall set up scales
Of justice for the day
Of Judgment, so that
Not a soul will be dealt with
Unjustly in the least.
And if there be
(No more than) the weight
Of a mustard seed,2707

= Makkah centre.

The proud and unbelieving Quraish were the last to come in when the
circle was gradually drawn tighter and tighter around them. The general signification
applies to all times. Allah's Truth makes its way first among the poor and the lowly, those
whose minds are unsoiled by prejudices of false pride or false knowledge, but it gradually
hems in the obstinate, until it prevails in the end.
2706. According to the English saying. "none is so deaf as those who will not hear".
When they deliberately shut their ears to warning from the Merciful Allah, meant for
their own good, the responsibility is their own. But their cowardice is shown in the next
verse by their behaviour when the first breath of the Wrath reaches them.
2700. Not the smallest action, word. thought, motive. or predilection but must come
into the account of Allah. Cf. Browning (in Rabbi Ben Ezra): "But all, the world's coarse
thumb And finger failed to plumb, So passed in making up the main account; All instincts
immature. All purposes unsure. That weighed not as his work, yet swelled the man's
account; Thoughts hardly to be packed Into a narrow act. Fancies that broke through
language and escaped; All I could never be, All, men ignored in me, This, I was worth
to God, Whose wheel the pitcher shaped."

Âˇ928 â&#x20AC;˘

J-17

S.21, A.47-49
~

I

I

~

~

I

~

~

I

We will bring it (to account):
And enough are We
To take account. 2708
48. In the past We granted
To Moses and Aaron
The Criterion (for judgment). 2709
And a Light and a Message
For those who would do right,49. Those who fear their Lord
In their most secret thoughts,
And who hold the Hour
(Of Judgment) in awe.2710

2708. The literalism of Sale has here excelled itself: he translates, "and there will
be sufficient accountants with us"! What is meant is that when Allah takes account, His
accounting will be perfect: there will be no flaw in it, as there may be in earthly
accountants, who require other people's help in some matters of account which they do
not understand for want of knowledge of that particular department they are dealing with.
Allah's knowledge is perfect, and therefore His justice will be perfect also; for He will
not fail to take into account all the most intangible things that determine conduct and
character. See last note. There is no contradiction between this and xviii. 104-105, where
it is said that men of vain works, i.e.. shallow hypocritical deeds, will have no weight
attached to their deeds. In fact the two correspond.
2709. C/. ii. S3 and n. 68, where the meaning of Furqan is discussed. Here three
things are mentioned as given to Moses and Aaron: (1) The Criterion for judgment: this
might well be the wonderful Proofs they saw of Allah's goodness and glory from which
they could have no doubt as to Allah's will and command; (2) the Light; this was the
inner enlightenment of their soul, such as comes from inspiration: and (3) the Message,
the Book, the original Book of Moses, which Aaron as his lieutenant would also use as
a guide for his people.
2710. Note the three kinds of fear mentioned in xxi. 48-49. Taqwa is the fear of
running counter to the will of Allah; it is akin to the love of Him; for we fear to offend
those we love; it results in right conduct, and those who entertain it are "those who would
do right". Then there is Kl:!ashyat, the fear of Allah, lest the person who entertains it
may be found, in his inmost thoughts, to be short of the standard which Allah wishes
for him; this is also righteous but in a less high degree than Taqwa which is akin to love.
And thirdly, there is the fear of consequences on the Day of Judgment (ishfiiq); this also
may lead to righteousness, but is on a still lower plane. Perhaps the three correspond
to the Criterion, the Light, and the Message (or Warning) of the last verse.

路929 -

S.21, A.50-55

J-17

~

And this is a blessed
Message which We have
Sent down: will ye then
Reject it?2711
SECfION 5.
51. We bestowed aforetime
On Abraham his rectitude 2712
Of conduct, and well were We
Acquainted with him. 2713
52. Behold! he said
To his father and his people,2714
"What are these images,
To which yc arc
(So assiduously) devoted?"

53. They said, "We found
Our fathers worshipping them."
He said, "Indeed ye
Have been in manifest
Error-ye and your fathers."
They said, "Have you
Brought us the Truth,

2711. Here is a Prophet and a Book, greater than Moses and his Book. Are you
going to reject him and it?
2712. Rushd: right conduct, corresponding in action to the quality expressed in the
epithet I:'anif (sound or true in Faith) applied to Abraham in ii. 135 and elsewhere.

2713. Hence Abraham's title "Friend of Allah" (K1J.alil路ullah): iv. 125.
2714. Reference is made to Abraham in many places. In xix. 42-49 it was with
reference to his relations to his father: the problem was how a righteous man should deal
with his father, when his duty to his father confficts with his duty to Allah. Here the
problem is: how a righteous man should deal with evil and overcome it; how he should
fight against evil, and if he is subjected to the fire of persecution, how his firmness draws
Allah's Mercy, and the very troubles he is placed in become his comfort and joy.

- 930-

.~.

(\

f!.e

~

f!.

f!..

f!.

f!.

f!.

f!.

,,\ ~~\jl ib."....

~ ~UI ~);-I

J-17

S.2I, A.55-59

f!.

f!.

f!.

f!.

f!.

f!.

f!.

f!.

f!.

~

f!.

f!.

Or are you one
Of those who jest?,,2715
56. He said, "Nay, your Lord

Is the Lord of the heavens
And the earth, He Who
Created them (from nothing):2716
And I am a witness
To this (truth).
57. "And by Allah, I will certainly

Plan against your idolsAfter ye go away
And turn your backs"...2717
58. So he broke them to pieces,

(All) but the biggest of them,
That they might tum
(And address themselves) to it. 27I11
59. They said, "Who has

Done this to our gods?
He must indeed be
One of the unjust one.

2715. Abraham looked at life with a serious eye, and his people took it lightheartedly. He was devoted to Truth, and they cared more for ancestral custom. In the
conflict he seemed to be in their power. But he was fearless, and he triumphed by Allah's
Grace.
2716. For the various words for "creation" see n. 120 to ii. 117, where !a!ara is
explained and differentiated from other words of similar meaning.
2717. He wants to convince them of the powerlessness of their idols. But he does
not do it underhand. He tells them that he is going to do something when once they
are gone and their backs are turned to the idols,-as much as to say that the idols are
dependent on their care and attention. Apparently the people are amused and want to
see what he does. So they leave him to his own devices.
2718. He was enacting a scene, to make the people ashamed of worshipping senseless
stocks and stones. He left the biggest idol untouched and broke the others to pieces, as
if a fight had taken place between the idols, and the biggest had smashed the others.
Would they tum to the surviving idol and ask him how it all happened?

- 931 -

S.21, A.60-64

J-17

r

T' ~l::'':l' 0)-"""

~U' ~):-'

.~

60. They said, "We heard
A youth talk of them: 2719
He is called Abraham."

~~~11~j~~..t~~\:': (4iJ~
~6\~~~~ijt ~~

61. They said, "Then bring him
Before the eyes of the people,
That they may bear witness:"

62. They said, "Art thou
The one that did this
With our gods, 0 Abraham?,,2720

~
-' ""." ~Li
~0J~
l'

.-~;'

- .a.'';I''.Ubl~~ ··{III,,:,;
~"'Y"
~. ~"..,.~
.J.

'

"',. ;

,;

;1"

/'

".,,,,

'f

.

""" ~"/ " ."""
r-"~.~~Jti

63. He said: "Nay, this
Was done by this
The biggest one!
Ask them, if they
Can talk."

~

/. {. t:'" "

. ~ >" '

, ,

~0~~~~1~P'~

64. So they turned to themselves

'

:.~I\
-" --..'. .",.", •

"'1
'" •.,j."""
··I~l\.·

~t-'J'-ItA;~"

And said, "Surely ye
Are the ones in the wrong!,,2721

,,!JA>,-rJ

'L :.""
¢l

~ tlJ..J-~

I~I I . '1

.u~~

2719. Different groups of people arc speaking. Those who were not present at
Abraham's speech in verse 57 ask, "who has done this?" Those who were, at once name
him, whereupon a formal council of the people was held, and Abraham was arraigned.
2720. They asked him the formal question. There was no mystery about it. He had
already openly threatened to do something to the idols, and people who had heard his
threats were there. He now continues his ironic taunt to the idol-worshippers. 'You ask
me! Why don't you ask the idols? Doesn't it look as if this big fellow has smashed the
smaller ones in a quarrel?' If they do not ask the idols, they confess that the idols have
not intelligence enough to answer! This argument is developed in verses 64-67. Note that
while the false worshippers laughed at his earnestness, he pays them out by a grim
practical joke, which at the same time advances the cause of Truth.
2721. Abraham's biting irony cut them to the quick. What could they say? They
turned to each other. Some among them thought he had the best of the argument. They
were not keen on idolatry, and they told their fellows that it was useless arguing with
Abraham. They all hung their heads in shame. But presently they thought they would
face out Abraham, and take his words literally. They said, "You know quite well that
idols do not speak!" This was precisely what Abraham wanted them to say, and he
delivered his final blow! See n. 2723 below.
/'f,

'l/'ttTy-" .v

- 932 -

11',

y-"'Yy'ttT"

J-17

8.21, A.65-69
4,

?

1>-2, .~~W"i~~" ,"-~..fo.J)JJ.,'l..~JJ.

~W,

..):-1

T' ..l.::i)ll 0.)-"'"
!I:.

!iLl).

65. Then were they confounded 2722
With shame: (they said),
"Thou knowest full well that
These (idols) do not speak!"

"

•

tI" ,.""

~

.J..J. /"

r J- a~'"

~..uJ~Y:)~~i
~
-' '" -", " "

~0J4 h· !.~~.?~

~~

66. (Abraham) said, "Do ye then
Worship, besides Allah,
Things that can neither
Be of any good to you
Nor do you harm?
"Fie upon you, and upon 2723

-"

.J..J. ,;1''''1. /

~'y_P~":::;:'J~\J6

.
~(SJ
11

'\"-:"u
::-Jo"',,:'"..r'''
~ I·' ..... .. ~J.""
. ....""
11
J~!J

~

f'

.q."!.~ ~

-'Jo ""'''

".~i .. ~

0J¥W.J'7'J~1
J.-

The things that ye worship
Besides Allah! Have ye
No sense?"...

,,# ".

~

~ ,<.I-:_~"}L;'41I'cJ".).·'"
.J.''''' ".,,,,'"

1V

.'"

..........,.;~

"""~

V"

?·b'I~;J\"·I"'J.):~I"J.~"'" i~,~

68. They said, "Bum him
And protect your gods,
If ye do (anything at all)!"

2722. Literally, "they were turned down on their heads" which may suggest a
metaphorical somersault, i.e., they recovered from their dawning shame for idolatry and
were prepared to argue it out with the youth Abraham. But I think there is better
authority for the interpretation I have adopted.
2723. As soon as they admitted in so many words that the idols could not speak,
Abraham delivered his final attack: 'Then why do you worship useless impotent
creatures?' After that, there remains nothing but the argument of violence, which they
proceed to exercise, being the party in power. 'Bum him at the stake' is an easy cry!
But it was not Abraham that suffered: it was his persecutors (xxi. 70).
2724. The nature of fire, by all the physical laws of matter, is to be hot. The fire
became cool, and a means of safety for Abraham.
2725. Can we form any idea of the place where he passed through the furnace, and
the stage in his career at which this happened? He was born in Ur of the Chaldees, a
place on the lower reaches of the Euphrates, not a hundred miles from the Persian Gulf.
This was the cradle, or one of the cradles, of human civilisation. Astronomy was studied
here in very ancient times, and the worship of the sun, moon, and stars was the prevailing
form of religion. Abraham revolted against this quite early in life, and his argument is
referred to in vi. 74-82. They also had idols in their temples, probably idols representing =
y't" 1f'q'f: 1f'~

- 933-

S.21, A.70-n

J-17

rs- t!UI ..):-1

~~~~~l)~

,(I"

(I

Y\ ..1::-i\'1 OJ.,....
(I

(I

(I

(I >Iii

f!

l)

f!

70. Then they planned
Against him: but We
Made them the Greater losers. 2726
But We delivered him
And (his nephew) Lu!
(And directed them) to the land2727
Which We have blessed
For the nations.
72. And We bestowed on him Isaac
And, as an additional gift. 2728

== heavenly bodies and celestial winged creatures. He was still a youth (xxi. 60) when he
broke the idols. This was stage No.2. After this he was marked down as a rebel and
persecuted. Perhaps some years passed before the incident of his being thrown into the
Fire (xxi. 68-69) took place. Traditionally the Fire incident is referred to a king called
Nimrod, about whom see n. 1565 to xi. 69. If Nimrod's capital was in Assyria, near
Nineveh (site near modem Mosul), we may suppose either that the king's rule extended
over the whole of Mesopotamia, or that Abraham wandered north through Babylonia to
Assyria. Various stratagems were devised to get rid of him (xxi. 70), but he was saved
by the mercy of Allah. The final break came when he was probably a man of mature
age and could speak to his father with some authority. This incident is referred to in xix.
41-48. He now left his ancestral lands, and avoiding the Syrian desert, came to the fertile
lands of Aram or Syria, and so south to Canaan, when the incident of xi. 69-76 took
place. It is some years after this that we may suppose he built the Ka'ba with Isma'iJ
(ii. 124-29), and his prayer in xiv. 35-41 may be referred to the same time. His visit to
Egypt (Gen. xii. 10) is not referred to in the Qur-an.
2726. As they could not get rid of him by open punishment, they tried secret plans,
but were foiled throughout. It was not he that lost, but they. On the contrary he left
them and prospered and became the progenitor of great peoples.
2727. The land of Aram or Syria, which in its widest connotation includes Canaan
or Palestine. Syria is a well-watered fenile land, with a Mediterranean sea-roast, on which
the famous commercial cities of Tyre and Sidon were situated. Its population is very
mixed, as it has been a bone of contention between all the great kingdoms and empires
of Western Asia and Egypt, and European interest in it dates from the most ancient
times.
2728. Niifi/at has many meanings: (1) booty; (2) extra work or prayer; (3) extra or
additional gift; (4) grandson. The two last significations are implied here. Not only was
Abraham given a son in his old age; he was given not only Isaac, but several sons, the
chief being Ismii'j) and Isaac, who both joined in burying him (Gen. xxv. 9); and he also
saw grandsons. Isma'il is specially mentioned later (xxi. 85) apart from Isaac's line, on
account of his special importance for Islam.
v

- 934-

Ii

v

v

"

l)

S.21, A.72-76
~

J-17
~

~

~

~

~

~

A

~

<li

(A grandson), Jacob, and We
Made righteous men of every one
(Of them).
73. And We made them
Leaders, guiding (men) by
Our Command, and We
Inspired them
To do good deeds,
To establish regular prayers,
And to Give zakat
And they constantly served
Us (and Us only).2729

And to Lu!, too,
We gave Judgment and Knowledge,
And We saved him
From the town which practised
Abominations: truly they were
A people given to Evil,
A rebellious people. 273o
75. And We admitted him
To Our Mercy: for he
Was one of the Righteous.

2729. The spiritual lesson from this passage may be recapitulated. The righteous man
makes no compromise with evil. If the votaries of evil laugh at him he pays them in their
own coin, but he stands firmly by his principles. His firmness causes some confusion
among the followers of evil, and he openly declares the faith that is in him. They try,
openly and secretly, to injure or kill him, but Allah protects him, while evil perishes from
its own excesses.
2730. Lot's people were given to unspeakable abominations. His IJI1SS10n was to
preach to them. He withstood Evil, but they rejected him. They were punished, but he
and his followers were saved. See xv. 61-74; xi. 77-82; and vii. 80-84.
2730-A. The date of Noah was many centuries before that of Abraham.

- 935-

J-17

S.21, A.76-79

? t!UI ,);01

.,/ .

-i" ~ /':.':,"':"':

@~
. .. \u--~t\....-:'... ,.1 "h~: ~

We listened to his (prayer)
And delivered him and his
Family from great distress. 2731

;'.'-

V'I

.""

."

~

".t!"

;~"---""',.~.....,

"s.. . ;';' ..,.-::~/ ' ~ ...".,.".. .

77. We helped him against
People who rejected Our Signs:
Truly they were a people
Given to Evil: so We
Drowned them (in the Flood)
All together.

And remember David
And Solomon, when they
Gave judgment in the matter
Of the field into which
The sheep of certain people
Had strayed by night:
We did witness their judgment.
79. To Solomon We inspired 2732
The (right) understanding
Of the matter: to each

Y\ 'L:::\'I oJ.".....

,..... ,,/

- /"'...... . tl"·.. ·

.-:0\" " o~:'l ~': \~
.,J..,Y"'I
~ ."-.,,
i"
.,

$• ,/

.. -;, , -

,,~

V" 81'·'~
/' ~!J
.~ i"'.,....

c:,.,.._ ",.I'YJ. ".""~.Jo

",~ """.}- "',• .0::; .... '"
~JI..X>~\.~J~\.\·
•• u

c. ....
.. " . .
"'~(t""''''. ""'JI/

"" ,..
t"',"","''''''',.•
~ '/'"

~~~ ~ .,)!J")~lJ~J

2731. The contemporaries of Noah were given to Unbelief, oppression of the poor,
and vain disputations. He carried Allah's Message to them, and standing fast in faith,
built the Ark, in which he was saved with his followers from the Flood, while the wicked
were drowned. See xi. 25-48.
2732. The sheep, on account of the negligence of the shepherd, got into a cultivated
field (or vineyard) by night and ate up the young plants or their tender shoots, causing
damage, to the extent of perhaps a whole year's crop. David was king, and in his seat
of judgment he considered the matter so serious that he awarded the owner of the field
the sheep themselves in compensation for his damage. The Roman law of the Twelve
Tables might have approved of this decision, and on the same principle was built up the
Deodand doctrine of English Law, now obsolete. His son Solomon, a mere boy of eleven,
thought of a better decision, where the penalty would better fit the offence. The loss was
the loss of the fruits or produce of the field of vineyard: the corpus of the property was
not lost. Solomon's suggestion was that the owner of the field or vineyard should not
take the sheep altogether but only detain them long enough to recoup his actual damage,
from the milk, wool, and possibly young of the sheep, and then return the sheep to the
shepherd. David's merit was that he accepted the suggestion, even though it came from
a little boy: Solomon's merit was that he distinguished between corpus and income, and
though a boy, was not ashamed to put his case before his father. But in either case it
was Allah Who inspired the true realisation of justice. He was present and witnessed the
affair, as He is present all the time.
v~

.v"

"v'''';l''"v",,·T~~i'vr.ff! "II

• 936-

S.21, A.79-81
"- "(Of them) We gave Judgment
And Knowledge; it was
Our power that made
The hills and the birds
Celebrate Our praises,2733
With David: it was We
Who did (all these things).
It was We Who taught him 2734
The making of coats of mail
For your benefit, to guard
You from each other's violence:
Will ye then be grateful?2735
81. (It was Our power that
Made) the violent (unruly)
Wind flow (tamely) for Solomon,2736
To his order, to the land2737
Which We had blessed:
For We do know all things.

2733. Whatever is in the heavens and the earth celebrates the praises of Allah: xvii.
44; Ivii. 1; xvi. 48-50. Even the "thunder repeateth His praises": xiii. 13. All nature ever
sings the praises of Allah. David sang in his Psalms, cxlviii. 7-10: "Praise the Lord from
the earth, ye...mountains and all hills;...creeping things and flying fow!!" All nature sings
to Allah's glory, in unison with David, and angels, and men of God. Cf. xxxiv. 10 and
xxxviii. 18-19.
2734. The making of coats of mails is attributed to David. It is defensive armour,
and therefore its discovery and supply is associated with deeds of righteousness in xxxiv.
10-11, in contrast with the deadly weapons which man invents for offensive purposes.
Indeed, all fighting, unless in defence of righteousness, is mere "violence."
2735. David's good work then was: (1) he was open to learn wisdom wherever it
came from; (2) he sang the praises of Allah, in unison with all nature; (3) he made
defensive armour. But all these things he did, because of the faculties which Allah had
given him, and we must be grateful for this and for all things to Allah.
2736. Cf. xxxiv. 12, and xxxviii. 36-38. This has been interpreted to mean that
Solomon had miraculous power over the winds, and he could make them obey his order.
In any case the power behind was, and is, from Allah, Who has granted man intelligence
and the faculties by which he can tame the more unruly forces of nature.

2737. Evidently Palestine, in which was Solomon's capital, though his influence
extended for north in Syria.

路937.

S.21, A.82-84

?

J-17

~

I)

~UI ~-*'
(i.

I)

I)

(I.!

of Satans
Were some who dived
For him, and did other work 2738
Besides; and it was We
Who guarded them.

83. And (remember) Job, when
He cried to his Lord
"Truly distress has seized me,2739
But Thou art the Most
Merciful of those that are
Merciful."

84. So We listened to him:
We removed the distress
That was on him,
And We restored his people
To him, and doubled
Their number,-as a Grace

2738. It was Allah's power ultimately, Who granted him wisdom. Solomon tamed the
jinns with Wisdom.
2739. Job (Ayab) was a prosperous man, with faith in Allah, living somewhere in
the north-east comer of Arabia. He suffers from a number of calamities: his cattle are
destroyed, his servants slain by the sword, and his family crushed under his roof. But
he holds fast to his faith in Allah. As a further calamity he is covered with loathsome
sores from head to foot. He loses his peace of mind, and he curses the day he was born.
His false friends come and attribute his afflictions to sin. These "Job's comforters" are
no comforters at all, and he further loses his balance of mind, but Allah recalls to him
all His mercies, and he resumes his humility and gives up self-justification. He is restored
to prosperity, with twice as much as he had before; his brethren and friends come back
to him; he had a new family of seven sons and three fair daughters. He lived to a good
old age, and saw four generations of descendants. All this is recorded in the Book of
Job in the Old Testament. Of all the Hebrew writings, the Hebrew of this Book comes
nearest to Arbic. The account given in the Biblical sources and the image that it projects
of Prophet Job is decidedly different from that found in the Qur-an and the Hadith, which
present him as a prophet and brilIiant example of dignified patience becoming of a great
Prophet of Allah ever trustful in Him and His promises. Nothing could be farther from
truth than saying that he lost his peace of mind or resorted to curses during the period
of his trial.

- 938 -

J-17

S.21, A.84-86
~

~

I)

II

~

II

r

~

~WI ~):-\
~

~

From Ourselves, and a thing
For commemoration, for all
Who serve Us.2740
And (remember) 1smii'i1,2741
Idris ,2742 and Zul-kifl ' 2743 all

.

(Men) of constancy and patience;
We admitted them to
Our Mercy: for they
Were of the Righteous ones.

2740. Job is the pattern of humility, patience, and faith in Allah. It was with these
weapons that he fought and conquered evil.
2741. Isma'il is mentioned specially, apart from the line which descended through
Isaac (xxi. 72), as he was the founder of a separate and greater Ummat. His sufferings
began in infancy (see n. 160 to ii. 158); but his steady constancy and submission to the
will of Allah were specially shown when he earned the title of "Sacrifice to Allah" (see
n. 2506 to xix. 54). That was the particular quality of his constancy and patience.
2742. For Idris see n. 2508 to xix. 56. He was in a high station in life, but that did
not spoil him. He was sincere and true, and that was the particular quality of his
constancy and patience.
2743. Zu/-kifl would literally mean "possessor of, or giving, a double requital or
portion"; ~r else, "one who used a cloak of double thickness," that being one of the
meanings of Kifl. The Commentators differ in opinion as to who is meant, why the tide
is applied to him, and the point of his being grouped with Isma'il and Idris for constancy
and patience. I think the best suggestion is that afforded by Karsten Niebuhr in his
Reisebeschreibung nac" Arabien, Copenhagen, 1778, ii. 264-266, as quoted in the
Encyclopaedia of Islam under "Dhul-Kifl". He visited Meshad 'Ali in 'Iraq, and also the
little town called Kefil, midway between Najaf and Hilla (Babylon). Kefil, he says, is the
Arabic form of Ezekiel. The shrine of Ezekiel was there, and the Jews came to it on
pilgrimage.
If we accept "Zul-kifl" to be not an epithet, but an Arabicised form of "Ezekiel",
it fits the context, Ezekiel was a prophet in Israel who was carried away to Babylon by
Nebuchadnezzar after his second attack on Jerusalem (about B.C. 599). His Book is
included in the English Bible (Old Testament). He was chained and bound, and put into
prison, and for a time he was dumb (Ezekiel, iii. 25-26). He bore all with patience and
constancy, and continued to reprove boldly the evils in Israel. In a burning passage he
denounces false leaders in words which arc eternally true: "Woe be to the shepherds of
Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat,
and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.
The diseased have ye not strengthened, neither have ye healed that which was sick,
neither have ye bound up that which was broken...", etc. (Ezekiel, xxxiv. 2-4).

Zul-kifl is again mentioned in xxxviii. 48 along with Isma'il and Elisha.

- 939-

5.21, A.87-89

J-17

And remember ~un-niin,2744
When he departed in wrath:
He imagined that We
Had no power over him!
But he cried through the depths
Of darkness, "There is
No god but Thou:
Glory to Thee: I was
Indeed wrong!"
So We listened to him:
And delivered him from
Distress: and thus do We
Deliver those who have faith.
And (remember) Zakariya,2745
When he cried to his Lord:

2744. ~un.nan. "the man of the Fish or the Whale", is the title of Jonah (Yunus),
because he was swallowed by a large Fish or Whale. He was the prophet raised to warn
the Assyrian capital Nineveh. For Nineveh see n. 1478 to x. 98. His story is told in xxxvii.
139-149. When his first warning was unheeded by the people, he denounced Allah's wrath
on them. But they repented and Allah forgave them for the time being. Jonah,
meanwhile. departed in wrath, discouraged at the apparent failure of his mission. He
should have remained in the most discouraging circumstances. and relied on the power
of Allah; for Allah had power both over Nineveh and over the Messenger He had sent
to Nineveh. He went away to the sea and took a ship, but apparently the sailors threw
him out as a man of bad omen in a storm. He was swallowed by a big Fish (or Whale),
but in the depth of the darkness, he cried to Allah and confessed his weakness. The
"darkness" may be interpreted both physically and spiritually; physically. as the darkness
of the night and the storm and the Fish's body; spiritually as the darkness in his soul.
his extreme distress in the situation which he had brought on himself. Allah Most
Gracious forgave him. He was cast out ashore; he was given the shelter of a plant in
his state of mental and physical lassitude. He was refreshed and strengthened, and the
work of his mission prospered. Thus he overcame all his disappointment by repentance
and Faith, and Allah accepted him.
2745. See xix. 2-15, and iii. 38-41. Zakariya was a priest; both he and his wife were
devout and punctilious in their duties. They were old. and they had no son. He was
troubled in mind, not so much by the vulgar desire to have a son to carryon his line,
but because he felt that his people were not unselfishly devout, and there would be no
sincere work for Allah unless he could train up someone himself. He was given a son
Ya~ya (John the Baptist), who added to the devout reputation of the family, for he is
called "noble. chaste, and a prophet." (iii. 39). All three, father. mother, and son, were
made worthy of each other, and they repelled evil by their devout emulation in virtue.
v

- 940-

V

~v

v

v

?

J-17

S.21, A.89-92
I).

1\

1\

1\

I).

I).

I).

1\

(I

~Ul ~):-I
I)

I)

I)

1\

I)

I)

I)

'"
"0 my Lord! leave me not
Without offspring, though Thou
Art the best of inheritors. ,,2746

So We listened to him:
And We granted him
Ya~ya: We cured his wife's2747
(Barrenness) for him. These (three)
Were ever quick in doing
In good works: they used
To call on Us in yearning and awe.
And humble themselves
Before Us.
And (remember) her wh02748
Guarded her chastity:
We breathed into her
From Our spirit, and We
Made her and her son
A Sign for all peoples.
92. Verily, this Ummah
Of yours is a single Ummah 2749

2746. 'It is not that I crave a personal heir to myself: all things go back to Thee,
and Thou art the best of inheritors: but I see no one around me sincere enough to carry
on my work for Thee; wilt Thou give me one whom I can train?'

2747. A~lalfa = to improve to mend, to reform, to make beller. Here, with reference
to zakariya's wife, the signification is twofold: (1) that her barrenness would be removed,
so that she could become a mother; and (2) her spiritual dignity should be raised in
becoming the mother of John the Baptist; and by implication his also, in becoming the
father of John.
2748. Mary the mother of Jesus. Chastity was her special virtue: with a son of virgin
birth, she and Jesus became a miracle to all nations. That was the virtue with which they
(both Mary and Jesus) resisted evil.

2749. Ummat: this is best translated by Brotherhood here. "Community", "race", and
"nation." and "people" are words which import other ideas and do not quite correspond
to "Ummat". "Religion" and "Way of Life" are derived meanings, which could be used
in other passages, but are less appropriate here. Our allention has been drawn to people
of very different temperaments and virtues, widely different in time, race, language,
surroundings, history, and work to be performed, but forming the closest brotherhood as
being men and women united in the highest service of Allah. They pre-figure the final
and perfected Brotherhood of Islam .

v ov

vv

v v

v v v v
- 941 -

v v

v'"

V

v

it'"

it

.rs- ~UI ..):-1

J-17

S.21, A.92-96
~

~

~

~

~

~

~

~

And I am your
And Cherisher: therefore
Serve Me (and no other).

93. But (later generations) cut oW750
Their affair (of unity).
One from another: (yet)
Will they all return to Us.
SECTION 7.
Whoever works any act
Of

Righteousness

and

has
Faith.-

His endeavour will not
Be rejected: We shall
Record it in his favour. 27S1
But there is a ban
On any population which
We have destroyed: that th ey 2752
Shall not return,
Until the Gog and Magog (people)2753
Are let through (their barrier),
And they swiftly swarm
From every hill.

2750. Allah's Message was and ever is one; and His Messengers treated it as one.
II is people of narrower views who come later and trade on the earlier names, that break
up the Message and the Brotherhood into jarring camps and sects.
2751. Allah gives credit for every act of righteousness, however small: when
combined with sincere Faith in Allah, it becomes the stepping stone to higher and higher
things. It is never lost.
2752. But when wickedness comes to such a pass that the Wrath of Allah descends,
as it did on Sodom, the case becomes hopeless. The righteous were warned and delivered
before the Wrath descended. But those destroyed will not get another chance, as they
flouted all previous chances. They will only be raised at the approach of the Day of
Judgment.
2753. For Gog and Magog see n. 2439 to xviii. 92. The name stands for wild and
lawless tribes who will break their barriers and swarm through the earth. This will be
one of the prognostications of the approaching Judgment.

v v v
- 942-

v

v

v

v

V

V

v

V

V

V

V

S.21, A.97-102

r

J-17
4)..

4).

(10

(I

'"

(1.0

f)

(I • • (I

I)

(I

~UI ~):.I
I)

I)

'>

I ) . '>

1\

I)

:&

Then will the True Promise
Draw nigh (of fulfilment):
Then behold! the eyes
Of the Unbelievers wilt2754
Fixedly stare in horror: "Ah!
Woe to us! we were indeed
Heedless of this; nay; we
Truly did wrong!"
Verily ye, (Unbelievers),
And the (false) gods that
Ye worship besides Allah,
Are (but) fuel for Hell!
To it will ye (surely) come!
If these had been gods,
They would not have got there!2755
But each one will abide
Therein.

100. There, sobbing will be
Their lot, nor will they
There hear (aught else).
101. Those for whom

The Good from Us
Has gone before, will be
Removed far therefrom. 2756

102. Not the slightest sound
Will they hear of Hell:
What their souls desired,
In that will they dwell.

2754. Cf. xiv. 42.
2755. The ultimate proof of Truth and Falsehood will be that Truth will endure and
come to its own, while Falsehood will be destroyed. And so the men who worshipped
Truth will come to their own, while those who worshipped Falsehood will be in a Fire
of Punishment they could scarcely have imagined before. In that state there will be
nothing but regrets and sighs and groans, and these evil sounds will drown everything else.
2756. In contrast to the misery of those who rejected Truth and Right, will be the
happiness of those who accepted it. The good will not hear the least sound of the groans
of evil. Their true soul's desires will be fulfilled-not temporarily as in this world, but
in a permanent form.
i

•

•

•

•

•

•

~.

•

.:.

·943·

0-

e·. • • • •

v

•

•

S.21, A.103-106

J-17

?
I)

~UI ~):-I
I)

103. The Great Terror wm 2757
Bring them no grief:
But the angels wiJI meet them
(With mutual greetings):
"This is your Day,(The Day) that ye were promised."

104. The Day that We roll up
The heavens like a scroll
Rolled up for books (completed);Even as We produced
The first Creation, so
Shall We produce 2758
A new one: a promise
Wc have undertaken:
Truly shall We fulfil it.

105. Before this We wrotc
In the Psalms,2759 aftcr the Message
(Given to Moses):2760 "My servants
The righteous, shall inherit
The earth."
Verily in this (Our-an)
Is a Message for people

2757. The Judgment and balancing of accounts will be a mighty Terror to the evildoers. But it will cause, to the righteous, not grief or anxiety, but hope and happiness,
for now they will be in a congenial atmosphere, and will see the fulfilment of their ideals
in the meeting and greeting of the angels, preparatory to their enjoyment of the supreme
Bliss-seeing the Face of AIIah.
2758. The world-the universe-as we know it, will be folded up like a scroll of
parchment, for it wiIl have done its work. If Allah created all this world out of nothing,
He can create an entirely new heaven and a new earth, on a plane of which we can form
no conception in our present life. And He will do so, for that is His promise.
2759. zabilr: the Book of the Psalms of David. The name of David is expressly
mentioned in connection with the zabur in iVa 163 and xvii. 55, although there the
indefinite article is applied to the word as meaning a Book of Scripture. See Psalms xxv.
13, "his seed shall inherit the earth"; xxxvii. 11, "the meek shall inherit the earth"
(quoted by Jesus in Matt. v.3); and xxxvii. 29, "the righteous shall inherit the land."
2760. The same promise occurs in the Pentateuch, Exod. xxxii. 13.

路944 -

"

8

8

"

r

J-17

S.21, A.I06-110
"

I

~

e路(Il

0

"

84 8

"

"

iii:

~UI ~):-I

,., ~~'YI 0;."...

"

~

~

Who would (truly) worship
Allah 276 \
107. We sent thee not, but
As a Mercy for all creatures. 2762
108. Say: "What has come to me
By inspiration is that
Your God is One God:
Will ye therefore bow
To His Will (in Islam)?"2763
109. But if they tum back,
Say: "I have proclaimed
The Message to you all alike
And in truth; but I
Know not whether that
Which ye are promised
Is ncar or far.2764
110. "It is He Who knows
What is open in speech

2761. The culmination of Allah's Revelation is in the Qur-an, which confirms
previous scriptures, corrects the errors which men introduced into them, and explains
many points in detail for all who seek for right worship and service to Allah-whether
they inherit the previous Books ("People of the Book") or not. It is a universal Message.
2762. There is no question now of race or nation, of a "chosen people" or the "seed
of Abraham"; or the "seed of David"; or of Hindu Arya-varta; of Jew or Gentile, Arab
or 'Ajam (non-Arab), Turk or Tajik, European or Asiatic, White or Coloured; Aryan,
Semitic, Mongolian, or African; or American, Australian, or Polynesian. To all men and
creatures other than men who have any spiritual responsibility, the principles universally
apply.
2763. 'Not my God only, but also your God; for there is but One God, the Universal
Lord, Who made and loves and cherishes all.'
2764. 'If you do not realise the significance of the Message, I at least have done my
duty. I have given the Good News for the Righteous and the Warning for the Unjust,
without favour or partiality, and without abating one jot of the truth, openly and squarely
for all. Do not ask me when the Good News and the Warning will be fulfilled. That
is for Allah to decide, not for me or for you to know.'

- 945-

S.21, A.1lQ..112

J-17

~

"I know not but that
It may be a trial
For you, and a grant
Of (worldly) livelihood
(To you) for a time. ,,2766
112. Say:2767 "0 my Lord!
Judge Thou in truth!,,2768
"Our Lord Most Gracious
Is the One Whose assistance
Should be sought against
The blasphemies yc utter!2769

2165. The Messenger of Allah freely and impartially teaches all how to carry out
Allah's Will and live a good life. If some of them are hypocrites and come into the
Ummat (Brotherhood) from baser motives and not the pure motives of the love of Allah,
their motives and conduct will be judged by Allah and not by men.
2766. In the same way if men who come into the Brotherhood from pure motives
and yet feel aggrieved that those outside are better off from a worldly point of view,
they are wrong. It may be that the fleeting enjoyment of this world's goods is but a trial,
and they should be grateful for being saved from temptation.
2761. See above, n. 2666 to xxi. 4. The better reading is "Say" in the imperative,
rather than "He (the Prophet) said (or says)" in the indicative mood. Note that, on that
construction, there are three distinct things which the Prophet is asked to say: viz.: (1)
the statement in verses 109-11, addressed to those who tum away from the Message; (2)
the prayer addressed to Allah in the first part of verse 112; and (3) the advice given
indirectly to the Believers, in the second part of verse 112. I have marked these divisions
by means of inverted commas.
2768. That is, Allah's judgment as between the Teacher and those who refuse his
Message, or between the righteous and those who taunt them for their poverty, will be
the true one, and both the Teacher and the Ummat must leave the judgment to Allah.
2769. Blasphemy is a dreadful sin. We must guard ourselves from it. But as regards
others, if we cannot prevent it, we must pray to Allah for assistance and not rely upon
carnal weapons.

- 946路

Intra. to S. 22.
!I:.

INTRODUCTION TO sORAT Al-1!ajjy 22.
We now come to a new series of four Suras, dealing with the environments
and methods contributing to our religious progress, as the last five Suras dealt
with the Messengers who came in various ways to proclaim the Truth and
conquer evil. See Introduction to S. xvii.
The subject-matter of this particular Sura is concerned mainly with the
spiritual implications of the Sacred House, the Pilgrimage, the Sacrifices,
Striving and Fighting in defence of Truth when attacked, .and other acts that
make for Unselfishness and uproot Falsehood.
On the chronology of this Sura, opinion is divided. Some parts were
probably revealed in the later Makkan period, and some in Madinah. But the
chronological question has no significance here.
Summary.-Importance of the spiritual Future, and need of firmness in
Faith: help for Truth and punishment for Evil (xxii. 1-25).
Purity, Prayer, Humility, and Faith are implied in the Pilgrimage; in solemn
Sacrifice we express our gratitude and reverence to Allah, and our desire to
share food with our poorer brethren; Striving and Fighting in defence of Truth
when attacked are necessary as tests of self-sacrifice (xxii. 26-48).
The promptings of evil may hinder the work of Allah's Prophet, but that
work must triumph, and the Mercy and Truth of Allah must be established;
therefore serve Allah humbly, and He will protect and help you (xxii. 49-78).

- 947-

Ayat 1-4

Juz' 17

?

e.

~

t!UI ~;J:-l
A

â&#x20AC;˘

A

A

.~

AI-Ifaii, or The
In the name of Allah, Most Gracious,
Most Merciful.
I. 0 mankind! Fear your Lord!
For the convulsion of the Hour
(Of Judgment) will be
A thing terrible!mo

2. The Day ye shall see it,
Every mother giving suck
Shall forget her suckling-babe,
And every pregnant female
Shall drop her load (unformed):
Thou shalt see mankind
As in a drunken riot,2n1
Yet not drunk: but dreadful
Will be the Chastisement of Allah.
3. And yet among men
There are such as dispute
About Allah, without knowledge,
And follow every Satan
Obstinate in rebellion!
4. About whom (Satan)
It is decreed that whoever
Turns to him for friendship,
Him will he lead astray,

2770. The serious issues involved are indicated by showing how terrible the
consequences will be for those who disobey Allah's Will. The terror will only be for those
who rebel and disobey: the righteous will not suffer from it, but on the contrary will be
greeted by angels with joy (xxi. 103).
2771. Three metaphors are used for the extreme terror which the Awful Day will
inspire, (1) No mother abandons the baby at her breast in the greatest danger; yet that
will happen in this Dreadful Hour. (2) An expectant mother carries the young life within
her with great pride and hope: yet the terror will overpower the hope at this "Hour".
and nature's working will be reversed. (3) Men ordinarily retain their self-possession
except under intoxication: here, without intoxication, they will be driven to frenzy with
terror.

- 948-

J-17

S.22, A.4-5
J)

J)
J)

~~~~ii~il&~~;'J)~.,?-h

And he will guide him
To the Chastisement of the Fire. 2TI2
5. 0 mankind! if ye have
A doubt about the Resurrection,2TI3
(Consider) that We created you
Out of dust, then out of
Sperm, then out of a leech-like
Clot, then out of a morsel
Of flesh, partly formed 2TI4
And partly unformed, in order
That We may manifest
(Our power) to you;
And We cause whom We will2TIS
To rest in the wombs
For an appointed term,
Then do We bring you out
As babes, then (foster you)
That ye may reach your age
Of full strength; and some
Of you are called to die,
And some are sent back
To the feeblest old age,

2772. Even after the warnings there are men who are such fools as to tum away from
Allah who created them and cherishes them with His love and care; they become outlaws
in His Kingdom, making friends with satan, which is a rebel in Allah's Kingdom.
2773. If they really have doubts in their minds about the life after death, they have
only to turn their attention either to their own nature, or to the nature around. How
wonderful is their own physical growth. from lifeless matter, to seed. fertilised ovum,
foetus, child youth. age. and death! How can they doubt that the Author of all these
wonderful stages in their life here can also give them another kind of life after the end
of this life? Or, if they look at external nature, they see the earth dead and barren and
Allah's fertilising showers bring it in to life, growth and beauty in various forms. The
Creator of this great pageant of Beauty can surely create yet another and a newer world.
2774. The stages of man's physical growth from nothing till he completes the cycle
of this life are described in words whose accuracy, beauty, and comprehensiveness can
only be fully understood by biologists. Parallel to the physical growth, may be understood
man's inner growth. also by stages and by Allah's creative artistry.
2775. That is. a male or a female child, a fair or an ugly child, a good or a rebellious
child. etc.. involving countless mysteries of genetics and heredity.
v

- 949-

v

V

v

S.22, A.5-8

J-17

So that they know nothing
After having known (much).m6
And (further), thou seest
The earth barren and lifeless,
But when We pour down
Rain on it, it is stirred
(To life), it swells,
And it puts forth every kind
Of beautiful growth (in pairs).m7
6. This is so, because Allah
Is the Reality: it is He
Who gives life to the dead,
And it is He Who has
Power over all things.ms

7. And verily the Hour will come:
There can be no doubt
About it, or about (the fact)
That Allah will raise up
All who are in the graves.
8. Yet there is among men
Such a one as disputes
About Allah, without knowledge,
Without guidance, and without
A Book of Enlightenment,_m9

2776. Cf. xvi 70. In that passage the mystery of our life was used to illustrate Allah
abundant mercies and favours to us. Here it is used to illustrate Allah's power in giving
us a future life of even greater promise.
2777. A beautiful nature passage so pregnant in meaning that the earnest student
wonders what magic and truth have been conveyed in so few words. M.P.'s Egyptian
colleague Prof. Ghamrawi (see M.P.'s note on this passage) was but expressing the
feelings of every careful student of the Qur-iin. The "subtlety and wealth of meaning"
are indeed marvellous.
2778. All these beautiful and well-articulated pageants of life and nature point to the
Reality behind them i.e., Allah. They will perish, but He is eternal.
2779. For "Book of Enlightenment" see iii. 184 and n. 490. I understand
"knowledge" to mean here their human knowledge or intelligence, "guidance" to mean
divine guidance, such as comes from Allah or prophets of Allah or a revelation from
Allah, and the "Book of Enlightenment" to mean the fundamental guide to good conduct,
v

- 950-

y

v

v

V

V

Y

=

J-17

S.22. A.9-11
f)

f)

f)

f)

(Disdainfully) bending his side,
In order to lead (men) astray
From the Path of Allah:
For him there is disgrace2780
In this life, and on the Day
Of Judgment We shall
Make him taste the chastisement
Of burning (Fire).
10. (It will be said): "This is
Because of the deeds which
Thy hands sent forth,
For verily AUah is not
Unjust to His servants...2781
SECfION 2.

11. There are among men
Some who serve Allah,
As it were, on the verge: 2782
If good befalls them, they are,
Therewith, well content; but
If a trial comes to them,

= thc clcar rulcs laid down in all Dispensations to help men to lead good lives. Thc "Book
of Enlightenment" may mean a revealed Book in which casc "Guidancc" would refer to
divine guidance through a prophet of Allah.

2780. Some Commentators think this refers to Abu Jahl, but the words are perfectly
general, and this type of man is common in all ages. The same may be said about verse
3 above: Commentators give the immediate reference to one Nadhar ibn I:'ari!h.
2781. 'What you suffer is the consequence of your own sinful deeds; Allah is just;
He is not unjust in the least to any of His crcatures'.
2782. They are men whose minds are not firm: they will have faith, if aU goes well
with them, but as soon as they are tried, they are found wanting. They are a different
kind from hypocrites. It is not fraud or double dealing that is their sin: it is a weak mind,
petty standards of judging right by success, a selfishness that gives nothing but asks for
all, a narrow-mindedness that does not go beyond petty mundane calculations-a "nicely
calculated less or more" of the good things of this world. They fail in both worlds, and
their failure in this world is patent for every on-looker.

- 951 -

They tum on their faces:
They lose both this world
And the Hereafter: that
Is indeed the manifest loss.
They call on such deities,2783
Besides Allah, as can neither
Hurt nor profit them:
That is straying far indeed
(From the Way)!
13. (Perhaps) they call on one
Whose hurt is neare~784
Than his profit: evil indeed,
Is the patron t and evil
The companion (for help)!
t

14. Verily Allah will admit
Those who believe and work
Righteous deeds, to Gardens,
Beneath which rivers flow:
For Allah carries out
All that He desires. 2785
15. If any think that Allah
Will not help him
(His Messenger) in this world
And the Hereafter, let him
Stretch out a rope

2783. To such minds religion does not mean high endeavour, self-sacrifice for noble
ends, the recognition of Allah's infinite world, but just a small concession to formalism,
perhaps a present to an idol (literal or figurative), perhaps attendance at worship if it
can be done without trouble! It is false gods they worship, and the more they worship,
the more they stray.
2784. Such false worship is not always neutral, bringing neither harm nor good.
Perhaps the harm comes first, and there is no help from Allah. Such minds are themselves
demoralised, and render themselves unfit for help!
2785. Allah is both true to His promise t and He has power to give full effect to His
Will and Plan.

- 952-

5.22, A.i5-I7

?

J-17

~LJ\ ~):-I

~

t1:.

To the ceiling and cut
Off: then let him see
Whether his plan will remove
That which enrages (him)!
16. Thus have We sent down 2787
Clear Signs; and verily
Allah doth guide whom
He will!
17. Those who believe (in the Our-an),

Those who follow the Jewish
(scriptures) ,
And the Sabians,2788 Christians,
Magians,2789 and Polytheists,-

2786. There is some difference of opinion as to the interpretation of this verse. Most
Commentators are agreed that the pronoun "him" in the second line ("will not help him")
refers to the holy Prophet, and that the "any" in the first line refers to his enemies, who
wished to see him destroyed and removed from the scene of his labours. Ibn 'Abbas.
whom I have followed here, and whom a great number of Commentators follow. construes
the later clauses in the sense given in the text. Freely paraphrased, it means: if the
enemies of Allah's Messenger are enraged at his successes, let them fix a rope to their
ceiling and hang themselves. Samiia is thus rendered by the word 'ceiling". If Samiia is
rendered by the word "heaven" (the usual meaning),the paraphrase would be : if the
enemies of Allah's Messenger are enraged at the help he gets from heavens, let them
stretch a rope to heavens, and see if they can cut off the help in that way!-in other words,
they are fools if they think they can intercept Allah's help by their petty devices!
2787. Instead of plotting against Allah's Messenger, the Unbelivers should observe
the Clear Signs which he has brought, and obey and follow the Guidance which comes
from Allah according to the Laws which He has fixed by His holy Will and Plan.
2788. For Sabians, see n. 76 to ii. 62. They are also referred to in v. 72. In both
those passages the Muslims are mentioned with the Jews, Christians, and Sabians, as
receiving Allah's protection and mercy. Here, besides the four religions, there is further
mention of Magians and Polytheists: it is not said that they would receive Allah's Mercy.
but only that Allah wiU judge between the various forms of faith.
2789. This is the only place where the Magians (Majiis) are mentioned in the Our-an.
Their cult is a very ancient one. They consider Fire as the purest and noblest element,
and worship it as a fit emblem of Allah. Their location was the Persian and Median
uplands and the Mesopotamian valleys, their religion was reformed by Zardusht (date
uncertain, about B.C. 600?). Their scripture is the Zend-Avesta, the bible of the Parsis.
They were "the Wise men of the East" mentioned in the Gospels.

- 953 -

Allah will judge between them
On the Day of Judgment:
For Allah is witness
Of all things.
18. Seest thou not that

To Allah prostrate
All things that are
In the heavens and on earth,_2790
The sun, the moon, the stars;
The hills, the trees, the animals;
And a great number among
Mankind? But a great number
Are (also) such as
Unto whom the
Chastisement is justly due.
And such as Allah shall disgrace,None can raise to honour:
For Allah carries out
All that He willS. 2791
These two antagonists dispute2792
With each other about their Lord:
But those who deny (their Lord),For them will be cut out
A garment of Fire:
Over their heads will be
Poured out boiling water.

2790. Cf.
on Allah for
bowing down
be objects of

xxi. 79, and n. 2733. All created things, animate and inanimate, depend
their existence, and this dependence can be construed as their Sajda or
in worship. Their very existence proclaims their dependence. How can they
worship? For ~aqqa in this verse. Cf. xv. 64, n. 1990.

2791. Ct. xxii, 16. There the argument was that those who work in harmony with
Allah's Law and Will will get their reward, for Allah always carries out His Plan. Here
is the ParalJel argument: those who defy AlJah's Will must suffer pain and disgrace, for
Allah is well able to carry out His Will.

2792. Two antagonisrs: i.e., parties of antagonists, viz., Men of Faith, who confess
their Lord and seek to carry out His Will, and Men who deny their Lord and defy His
Will.

- 954 -

20. With it will be melted
What is within their bodies,
As well as (their) skins. 2793
In addition there will be
Maces of iron (to punish) them. 2794
Every time they wish
To get away therefrom,
From anguish, they will be
Forced back therein, and
(It will be said). "Taste ye
The chastisement of Burning!"
SECTION 3.
23. Allah will admit those
Who believe and work righteous
deeds,
2795
To Gardens beneath which
Rivers flow: they shall be
Adorned therein with bracelets
Of gold and pearls; and
Their garments there
Will be of silk.
For they have been guided
(In this life) to the purest
Of speeches; they have been
Guided to the Path of Him
Who is Worthy of (all) Praise.

â&#x20AC;˘ -,J ,J ""

".,#

-::

,I"" â&#x20AC;˘ -,J

",.",

G...lAJ~~\~~\Jl~...Ua.J
.......

@4'}~jl

2793. The punishment. will be all-pervading, not merely superficial.
2794. Read this with the next verse. There will be no escape from the final
Punishment adjudged after the time of repentance is past.
2795. In xxii. 14 above, was described the meed of the .Righteous as compared with
the time-servers and those who worshipped false gods (vv. 10-13): here we have the case
of those who were persecuted, abused, prevented from entering the Ka'ba and deprived
of all that makes life smooth, agreeable, and comfortable. For them the meed is described
in a way that negative these afflictions: costly adornments (as against being stripped of
home and property), purity of speech (as against the abuse they received), the Path of
the Lord of Praise (as against the fierce and malignant persecution to which they were
subjected).

- 955 -

S.22, A.25-27

25. As to those who have rejected
(Allah), and would keep back (men)
From the Way of Allah, and
From the Sacred Mosque, which
We have made (open) to (all) menEqual is the dweller there
And the visitor from the countryAnd any whose purpose therein
Is profanity wrongfulli796
Them will We cause to taste
Of a most grievous chastisement
SECfION 4
Behold! We pointed the site,27m
To Abraham, of the (Sacred)
House,
(Saying): "Associate not anything
(In worship) with Me;
And sanctify My House
For those who compass it round,2798
Or stand up,
Or bow, or prostrate themselves
(Therein in prayer).
"And proclaim the Pilgrimage
Among men: they will come
To thee on foot and (mounted)
On every camel,

2796. All these were enormities of which the Pagan clique in power in Makkah
before and during the Hijrat were guilty.
2797. The site of Makkah was granted to Abraham (and his son Isma'il) for a place
of worship that was to be pure (without idols, the worship being paid to Allah, the One
True God) and universal, without being reserved (like Solomon's Temple of later times)
to anyone People or Race.
2798. Cf. ii. 125. Note that here the word qa;min ('who stand up for prayer') occurs
in place of 'akifin (who use it as a retreat). In practice the meaning is the same. Those
who go for a retreat to the Ka'ba stay there for the time being.

28. "That they may witness
The benefits (provided) for them,2800
And celebrate the name
Of Allah, through the Days28(ll
Appointed, over the cattle 2802
Which He has provided for them
(For sacrifice): then eat ye
Thereof and feed the distressed
Ones in want.
29. "Then let them complete

The rites prescribed 2803
For them, fulfil their vows,2804
And (again) circumambulate
The Ancient House."

2799. When the Pilgrimage was proclaimed, people came to it for every quarter, near
and far, on foot and mounted. The "lean camel" coming after a fatiguing journey through
distant mountain roads typifies the difficulties of travel, which Pilgrims disregard on
account of the temporal and spiritual benefits referred to in the next verse.
2800. There are benefits both for this our material life and for our spiritual life. Of
the former kind are those associated with social intercourse which furthers trade and
increases knowledge. Of the latter kind are the opportunities of realising some of our
spiritual yearnings in sacred associations that go back to the most ancient times. Of both
kinds may be considered the opportunities which the Pilgrimage provides for strengthening
our international Brotherhood.
2801. The three special days of Hajj are the 8th, 9th, and 10th of the month of ~ul足
and the two or three subsequent days of Tashriq: see the rites explained in n.
217 to ii. 197. But we may ordinarily include the first ten days of ?-ul-~ijjah in the term.
~ijjah,

2802. The great day of commemorative Sacrifice ('Id-ul-Adh~a) is the 10th of ?-ulthe meat then killed is meant to be eaten for food and distributed to the poor
and needy.
~ijjah:

2803. Tafal!J.-the superfluous growth on one's body, such as nails, hair, etc., which
it is not permitted to remove in I~ram. These may be removed on the 10th day, when
the I:Iajj is completed: that is the rite of completion.

2804. The Pilgrimage is completed by the performance of these rites. The Pilgrim
should carry in mind the purification he gained in performing his pilgrimage. Then comes
the final !awil!

- 957-

1-17

(is the Pilgrimage):
Whoever honours the sacred
Rites of Allah, for him
It is good in the sight
Of his Lord, Lawful to you
(For food in Pilgrimage) are cattle,
Except those mentioned to you 2805
(As exceptions): so shun
The abomination of idols,
And shun the word
That is false,31. Being true in faith to Allah,
And never assigning partners
To Him: if anyone assigns
Partners to Allah, he is
As if he had fallen
From heaven and been snatched up
By birds, or the wind
Had swooped (like a bird
On its prey) and thrown him
Into a far-distant place. 2806
32. Such (is his state): and
Whoever holds in honour
The Rites of AlIah,2807

2805. The general food prohibitions will be found in ii. 173, v. 4-5, and vi. 121, 138146. They are meant for health and cleanliness, but the worst abominations to shun are
those of false worship and false speech. Here the question is about food during
Pilgrimage. Lawful meat but not game is allowed.
2806. A parable full of meaning. The man who falls from the worship of Allah, The
One True God, is like a man who falls from heaven. His being taken up with false objects
of worship is like the falling man being picked up in the air by birds of prey. But the
false objects of worship cannot hold him permanently in their grip. A fierce blast of windthe Wrath of Allah-eomes and snatches him away and throws him into a place far, far
away from any place he could have imagined-into the hell of those who defied Allah.

2807. Sha'iiir, symbols, signs, marks by which something is known to belong to some
particular body of men, such as flags. In ii. 158 the word was applied to ~afa and Marwa:
see n. 160 there. Here it seems to be applied to the rites of sacrifice. Such sacrifice is
symbolical: it should betoken dedication and piety of heart. See below, xxii. 37.

- 958 -

S.22. A.32-34

J-17

(In the sacrifice of animals),
Such (honour) should come truly
From piety of heart.
In them 2808 ye have benefits
For a term appointed:
In the end their place
Of sacrifice is near2809
The Ancient House.
SECTION 5.
34. To every people did We
Appoint rites (of sacrifice) I
That they might celebrate
The name of Allah over
The sustenance He gave them
From animals (fit for food).2810
But your God is One God:
Submit then your wills to Him
(In IsHim): and give thou
The good news 2811 to those
Who humble themselves,-

2808. In them: in cattle, or animals offered for sacrifice. It is quite true that they
are useful in many ways to man, e.g., camels in desert countries are useful as mounts
or for carrying burdens, or for giving milk, and so for horses and oxen: and camels and
oxen are also good for meat, and camel's hair can be woven into cloth; goats and sheep
also yield milk and meat, and hair or wool. But if they are used for sacrifice, they become
symbols by which men show that they are willing to give up some of their own benefits
for the sake of satisfying the needs of their poorer brethren.
2809. Ilti=towards, near. The actual sacrifice is not performed in the Ka'ba, but at
Mina, five or six miles off, where the Pilgrims encamp: see n. 217 to ii 197. Thumma
= then, finally, in the end; i.e., after all the rites have been performed, Tawaf, ~afa
and Marwa, and 'Arafat.
2810. This is the true end of sacrifice, not propitiation of higher powers, for Allah
is One, and He does not delight in flesh or blood (xxii. 37), but a symbol of thanksgiving
to Allah by sharing meat with fellow-men. The solemn pronouncement of Allah's name
over the sacrifice is an essential part of the rite.
2811. The good news: i.e. the Message of Allah, that He will accept in us the
sacrifice of self for the benefit of our fellow-men.

- 959 -

5.22, A.35-36

J-17

~

35. To those whose hearts,
When Allah is mentioned,
Are filled with fear,
Who show patient perseverance
Over their afflictions, keep up
Regular prayer, and spend
(In charity) out of what
We have bestowed upon them. 2812
36. The sacrificial camels
We have made for you
As among the signs from
Allah: in them is (much)
Good for you: then pronounce
The name of Allah over them
As they line up (for sacrifice):2813

When they are down
On their sides (after slaughter),
Eat ye thereof, and feed
Such as (beg not but)
Live in contentment,2814

2812. Some qualities of Allah's devotees are mentioned here, in ascending order: (1)
Humility before Allah makes them receptive, and prepares them to listen to Allah's
Message; (2) fear of Allah, which is akin to love, touches their heart, and penetrates
through their inmost being; (3) they are not afraid of anything in mortal life; they take
their trials patiently, and they go on in a course of righteousness with constancy; (4) their
prayer now is not a matter of form, but a real communion with Allah, with a sense of
confidence such as a faithful servant feels in the presence of a kind and loving master;
and (5) gratitude to Allah, as shown by practical acts of charity to all fellow-creatures.
2813. See n. 2808 to xxii. 33 above. What was expressed in general terms is applied
here more particularly to camels, the most precious and useful animals of Arabia, whose
mode of slaughter for sacrifice is different from that of smaller animals: the special word
for such scrifice is Na~r (cviii.2).
2814. There are ethics in begging, as in charity. No approval is given to arrogant
and insolent begging, though the relief of distress of all kinds, deserved and undeserved,
is included in charity. But those who beg with humility and those who receive gifts with
gratitude and contentment are both mentioned for special attention. Charity should not
be given for show, or to get rid of importunate demands. It should find out real needs
and meet them.

- 960-

J-17

And such as beg
With due humility: thus have
We made animals subject
To you, that ye
May be grateful.
It is not their meat

Nor their blood, that reaches
Allah: it is your piety
That reaches Him: He
Has thus made them subject
To you, that ye may glorify
Allah for His guidance to you: 2815
And proclaim the Good News
To all who do good.
38. Verily Allah will defend
(From ill) those who believe:
Verily, Allah loveth not
Any that is unfaithful, ungrateful.
SECTION 6.
those against whom2816
War is made, permission

2815. The essence of sacrifice has been explained in n. 2810. No one should suppose
that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah
could be appeased by blood sacrifice. But Allah does accept the offering of our hearts,
and as a symbol of such offer, some visible institution is necessary. He has given us power
over the brute creation, and permitted us to eat meat, but only if we pronounce His name
at the solemn act of taking life, for without this solemn invocation, we are apt to forget
the sacredness of life. By the invocation we are reminded that wanton curelty is not in
our thoughts, but only the need of food. Now if we further deny ourselves the greater
part of the food (some theologians fix the proportion at three-quarters or two-thirds) for
the sake of our poorer brethren in solemn assembly in the precincts of the J:laram (sacred
territory). our symbolic act finds practical expression in benevolence, and that is the virtue
sought to be taught. We should be grateful to Allah for His guidance in this matter. in
which many Peoples have gone wrong, and we should proclaim the true doctrine, so that
virtue and charity may increase among men.
2816. Several translators have failed to notice that yuqiitaluna (in the best-approved
texts) is in the passive voice, "against whom war is made" ,-not "who take arms against
the unbelievers" as Sale translates it. The clause "and verily ...their aid" is parenthetical.

- 961 -

=

Is given (to fight), because
They are wronged;-and verily,
Allah is Most Powerful
For their aid;40. (They are) those who have
Been expelled from their homes
In defiance of right,(For no cause) except
That they say, "Our Lord
Is Allah". Did not Allah
Check one set of people
By means of another,2817
There would surely have been
Pulled down monasteries, churches,
Synagogues, and mosques, in which
The name of Allah is commemorated
In abundant measure. Allah will
Certainly aid those who
Aid His (cause);- for verily
Allah is Full of Strength,
Exalted in Might,2818
(Able to enforce His Will).

= Verse 40 connects on with "they are wronged". The wrong is indicated: 'driven by
persecution from their home, for no other reason than that they worshipped the One True
God'. This was the first occasion on which fighting-in self-defence-was permitted. This
passage therefore undoubtedly dates from Madinah.
2817. To allow a righteous people to fight against a ferocious and mischief-loving
people was fully justified. But the justification was far greater here, when the little Muslim
community was not only fighting for its own existence against the Makkan Quraish, but
for the very existence of the Faith in the One True God. They had as much right to
be in Makkah and worship in the Ka'baas the other Quraish; yet they were exiled for
their Faith. It affected not the faith of one peculiar people. The principle involved was
that of all worship, Jewish or Christian as well as Muslim, and of all foundations built
for pious uses.
2818. 'Aziz means Exalted in power, rank, dignity; Incomparable; Full of might and
majesty; Able to enforce His Will. The last signification is the one that predominates
here.

- 962-

S.22, A.41-44
{>

41. (They are) those who,
H We establish them
In the land, establish
Regular prayer and' give
Zakat, enjoin
The right and forbid wrong: 2819
With Allah rests the end
(And decision) of (all) affairs.
42. If they disbelieve you
So did the Peoples
Before them (with their
Prophets),-282o
The People of Noah,
And 'Ad and Thamiid;

43. And those of Abraham and Liit;
44. And the Companions2821
Of the Madyan people;
And Moses was rejected
(In the same way). But I
Granted respite to the Unbelievers,
And (only) after that
Did I punish them:
But how (terrible) was
My punishment (of them)!2822

2819. "Enjoining the right and forbidding the wrong" is an essential duty of the
Muslim Ummah and one of the main purposes for which it has been raised. (See iii. 104,
110; ix. 71, 111-112, xxii, 41).
2820. It is nothing new if the Prophet of AUah is accused of imposture. This was
done in all ages; e.g., Noah (vii. 64); Hud the prophet of the 'Ad people (vii. 66); Salih
the prophet of the Thamiid (vii. 76); Abraham (xxi. 55); Liit (vii. 82); Shu'aib the prophet
of the Madyan people (vii. 85) and also of the Companio~s of the Wood (xv. 78). The
case of Moses is mentioned apart, as his people survived to the time of our Prophet and
survive to the present, and they frequently rebelled against Moses (ii. 49-61).
2821. Were they the same as the Companions of the Wood? See n. 2000 to xv. 78.
2822. My Wrath on them, and the complete reversal of their fortune in consequence.

- 963-

45. How many populations have We
Destroyed, which were given
To wrong-doing? They tumbled
down 2823
On their roofs. And how many
Wells are lying idle and
neglected ,2824
And castles lofty and well-built?
46. Do they not travel
Through the land, so that
Their hearts (and minds )2825
May thus learn wisdom
And their ears may
Thus learn to hear?
Truly it is not the eyes
That are blind, but the
Hearts which are
In their breasts.
47. Yet they ask thee
To hasten on the Punishment!
But Allah will not fail 2826

2823. The roofs fell in first, and the whole structure, walls and all, came tumbling
after, as happens in ruins. The place was turned upside down.
2824. In a dry country like Arabia, a well stands as a symbol for a living, flourishing
population, and many place-names mean '路the well of so-and-so" e.g., Bir 'Ali, a village
just south of Madinah the quality of whose drinking water is famous, or Abyar Ibn
J:lassan, a noted stopping place on the road from Makkah to Madinah about 92 miles
from Madinah.
2825. The word for "heart" in Arabic speech imports both the seat of intelligent
faculties and understanding as well as the seat of affections and emotions. Those who
reject Allah's Message may have their physical eyes and ears, but their hearts are blind
and deaf. If their faculties of understanding were active, would they not see the Signs
of Allah's Providence and Allah's Wrath in nature around them and in the cities and ruins
if they travel intelligently?
2826. If Allah gives respite, those to whom it is given have a real chance of
repentance and amendment. He will not curtail His promise of respite. But on the other
hand He has promised to call everyone to account for his deeds, and this involves justice
and punishment for sin. This promise will also come true. It is foolish to try to hasten

- 964-

=

In His promise. Verily
A Day in the sight of thy Lord
Is like a thousand years
Of your reckoning.
48. And to how many populations
Did I give respite, which 2827
Were given to wrong-doing?
In the end I punished them.
To Me is the destination (of all).
SECTION 7.
49. Say: 0 men! I am
(Sent) to you only to give
A clear warning: 2828
50. "Those who believe and work

Righteousness, for them
Is forgiveness and a sustenance
Most generous. 2829
51. "But those who strive
Against Our Signs, to frustrate 2830
Them,-they will be
Companions of the Fire."

= it. Time with Him is nothing. We keep count of time for our relative calculations. His
existence is absolute, and not conditioned by Time or Place. What we call a thousand
years may be nothing more than a day or a minute to Him.
2827. The argument begun in xxii. 45 is now rounded off and closed.
2828. It is the Messenger's duty to convey the warning in the clearest terms to the
wicked. It is no part of his duty to coerce them or judge them, or bring on the
Punishment for them. That only rests with Allah. But the warning itself is full of Mercy:
for it gives the highest hope to the repentant sinner who turns and comes to Allah..
2829. The "sustenance" must be construed in the widest sense, spiritual as well as
intellectual and physical. The reward of righteousness is far more generous than any merit
there may be in the creature following the Will of his Creator.
2830. It will not be in their power to frustrate Allah's Plan; all they will do is to
go further and further down in their spiritual state, deeper and deeper in their Hell.

- 965 -

S.22, A.52-53

J-17

(}

52. Never did We send

A messenger or a prophet
Before thee, but, when he
Framed a desire, Satan
Threw some (vanity)2831
Into his desire: but Allah
Will cancel anything (vain)
That Satan throws in,
And Allah will confirm
(And establish) His Signs:
For Allah is full of knowledge
And wisdom: 2832
53. That He may make

The suggestions thrown in
By Satan, but a trial2833
For those in whose hearts
Is a disease and who are 2834
Hardened of heart: verily
The wrong-doers are in a schism
Far (from the Truth):

2831. Prophets and messengers (the distinction is explained in n. 2503 to xix. 51) are
but human. Their actions are righteous and their motives pure. But in judging things from
a human point of view, the suggestion may come to their mind (from Satan) that it would
be good to have power or wealth or influence for furthering Allah's cause, or that it may
be good to conciliate some faction which may be irreconcilable. In fact, in Allah's Plan,
it may be the opposite. Allah, in His mercy and inspiration, will cancel any false or vain
suggestions of this kind, and confirm and strengthen His own Commands and make known
His Will in His Signs or revelations.
2832. This clause and the similar clause at the end of the next verse are parenthetical.
2833. If any suggestion comes to the human mind that is not in accordance with
Allah's Will and Plan, it has two opposite effects: to evil minds it is a trial and temptation
from the satan but to the mind well-instructed in Faith, it stands self-condemned at once,
and becomes a means of strengthening the Faith and stimulating redoubled efforts to
conform to the Will of Allah.
2834. ct. ii. 10. I understand the "disease in the heart" to be an earlier state of
curse, which leads in an intensified form to a complete "hardening of the heart".

- 966-

S.22, A.54-57

J-17

54. And that those on whom 2835

Knowledge has been bestowed
may learn
That the (Our-an) is the Truth
From thy Lord, and that they
May believe therein, and their hearts
May be made humbly (open)
To it: for verily Allah is
The Guide of those who believe,
To the Straight Way.
55. Those who reject Faith

Will not cease to be 2836
In doubt concerning (Revelation)
Until the Hour (of Judgment)
Comes suddenly upon them,
Or there comes to them
The Chastisement of a barren day.
56. On that Day the Dominion 2837
Will be that of Allah:
He will judge between them:
So those who believe
And work righteous deeds will be
In Gardens of Delight.
57. And for those who reject Faith

And deny Our Signs,
There will be a humiliating
Punishment.

2835. The last clause in the last verse was parenthetical. Treat this clause as parallel
with the first clause in verse 53, "that he may make", etc. Both will then connect with
"Allah will confirm (and establish) His Signs" in verse 52. See n. 2833 above.
2836. The penalty of deliberately rejecting Faith is that the person doing so closes
the channels of Mercy that flow from Allah. He will always be subject to doubts and
superstitions, until the time comes when all earthly scales fall from his spiritual eyes. But
then there will be no time for Repentance: it will be too late to profit by the guidance
of Allah given through Revelation.
2837. Such power as Evil has over those who yield to it (xvii. 62-64) will then be
gone, as the respite granted to Satan be over, and Allah's Kingdom will be established.

- 967 -

J-17

S.22, A.58-60
~

SECTION 8.
Those who leave their homes
In the cause of Allah,
And are then slain or die,On them will Allah bestow verily
A goodly Provision: 2838
Troly Allah is He Who
Bestows the best Provision.
59. Verily He will admit them
To a place with which
They shall be well pleased:
For Allah is All-Knowing,
Most Forbearing. 2839
60. That (is so). And if one
Has retaliated to no greater
Extent than the injury he received,
And is again set upon
Inordinately. Allah will help
Him: for Allah is One
That blots out (sins)
And forgives (again and again).284o

2838. Rizq: sustenance, provIsIon. I have preferred the latter word here, because
after death we can only think of rizq in a large metaphorical sense. i.e.,all the provision
necessary to equip the person for a full and happy Future Life, and also, I think, a
provision for his dependants and near and dear ones in this life.
2839. Martyrdom is the sacrifice of life in the service of Allah. Its reward is therefore
even greater than that of an ordinarily good life. The martyr's sins are forgiven by the
very act of martyrdom, which implies service and self-surrender in the highest sense of
the word. Allah knows all his past life but will forbear from calling him to account for
things that should strictly come into his account.
2840. Ordinarily Muslims are enjoined to bear injuries with patience and return good
for evil (xxiii. 96). But there are occasions when human feelings get the better of our
wise resolutions, or when, in a state of conflict or war, we return "as good as we get".
In that case our retaliation is permissible, provided the injury we inflict is not greater
than that we receive. After such retaliation we are even, but if the other side again acts
aggressively and goes beyond all bounds in attacking us, we are entitled to protection
from Allah in spite of all our faults; for Allah is One that blots out our sins, and forgives
again and again.

- 968-

61. That is because Allah merges
Night into Day, and He
Merges Day into Night, and
Verily it is Allah Who hears
And sees (all things).2841
62. That is because Allah-He 2842

Is the Reality; and those
Besides Him whom they invoke,They are but vain Falsehood:
Verily Allah is He, Most High,
Most Great. 2843
63. Seest thou not that Allah
Sends down rain from the sky,
And forthwith the earth
Becomes clothed with green?
For Allah is All-subtle,
All-Aware. 2844

2841. To some it may appear strange or even irreconcilable that Allah should be both
Merciful and Just; that He should both protect His devotees and yet ask for their selfsacrifice; that he should command them to return good for evil, and yet permit retaliation
under certain restrictions. But such thoughts are short-sighted. Do they not see many
inconsistencies in all Life, aU Nature, and all Creation? Why, even in such simple
phenomena as Night and Day, the one merges into the other, and no one can tell when
precisely the one begins and the other ends. Yet we can see in a rough sort of way that
the one gives rest and the other activity, that the one reveals the beauties of the starry
heavens and the other the splendour of the sun. In countless ways we can see there the
wisdom and the fine artistry of Allah. And there are subtle nuances and mergings in
nature that our intelligence can hardly penetrate. Now human life and human relations
are far more complicated, and it is Allah alone Who can see all the subtle distinctions
and hear the cries of all His creatures, in a world which Tennyson described as "red in
tooth and claw".
2842. The emphatic construction calls attention to the fact that AUah is the only
abiding Reality. All else is like shadows that will pass away.
2843. See n. 2841 above. Our vain imaginings, groundless doubts, foolish subtleties,
and false worship should all give place to trust and faith in the one and only Reality.
2844. Latif, as a name of Allah, is as difficult to define in words as the idea it seeks
to represent 'is difficult to grasp in our minds. It implies: (1) fine, subtle (the basic
meaning); (2) so fine and subtle as to be imperceptible to human sight; (3) so pure as
to be incomprehensible; (4) with sight so perfect as to see and understand the finest

- 969-

=

S.22, A.64-65
~

64. To Him belongs all that is
In the heavens and on earth:
For verily Allah,-He is
Free of all wants,
Worthy of all praise. 2845

~-i\J~';u~<4JIJ~:j
"
.,,,,
~

~ :i_~\~~~6lJ

SECTION 9.
65. Seest thou not that Allah
Has made subject to you (men)
All that is on the earth,
And the ships that sail2846
Through the sea by His command?
He withholds the sky2847
From falling on the earth
Except by His leave:
For Allah is Most Kind
And Most Merciful to man.

subtleties and mysteries; (5) so kind and gracious as to bestow gifts of the most refined
kind; extraordinarily gracious ~nd understanding. No.4 is the predominant meaning here
and in xii. 100; Nos. 2 and 3 in vi. 103; and No.5 in xlii. 19; but every shade of meaning
must be borne in mind in each case, as a subsidiary factor in the spiritual melody.
2845. Each of the verses xxii. 61-63 mentioned two attributes of Allah with reference
to the contents of that verse. This verse now sums up the whole argument, and the two
attributes with which it closes sum up the idea by which we can understand Allah's
goodness. Allah's loving kindness and mercies are not like those of human creatures who
all depend upon one another, and often expect some kindness or recognition in return.
Allah is above all wants and depends in no way whatever on His creatures. His mercies
have therefore a special quality, which we cannot describe except by gratefully singing
the praises of Allah. Cf. ii. 267.
2846. Land and sea have been made subject to man by Allah's command, so that
man can develop his life freely on earth.
2847. Samda means (1) something high, (2) a roof, a ceiling, (3) the sky, the canopy
of heaven. (4) cloud or rain. I understand the last meaning here, though most authorities
seem to render it by some such words as "sky". If we understand rain here, we have
a complete picture of the three elements in which man lives-land, air and sea. Rain is
also appropriate for mention with Allah's kindness and mercy. He regulates the rain for
man's benefit.

- 970-

S.22, A.66-70

J-17

!f..

It is He Who gave you

Will cause you to die,
And will again give you
Life: truly man is
A most ungrateful creature!
67. To every People have We
Appointed rites2848
Which they must follow:
Let them not then dispute
With thee on the matter,
But do thou invite (them)
To thy Lord: for thou art
Assuredly on the Right Way.
68. If they do wrangle with thee,
Say, "Allah knows best
What it is ye are doing. ,,2849
69. "Allah will judge between you
On the Day of Judgment
Concerning the matters in which
Ye differ. ,,2850
Knowest thou not that
Allah knows all that is
In heaven and on earth?

2848. Rites and ceremonies may appear to be an unimportant matter compared with
"weightier matters of the Law" and with the higher needs of man's spiritual nature. But
they are necessary for social and religious organisation, and their effect on the individual
himself is not to be despised. In any case, as they are visible external symbols, they give
rise to the most heated controversies. Such controversies are to be deprecated. That does
not mean that our rites and ceremonies are to be made light of. Those in Islam rest on
the highest social and religious needs of man, and if we are convinced that we are on
the Right Way, we should invite all to join us, without entering into controversies about
such matters.
2849. 'You are only wrangling about matters about which you have no knowledge
nor any deep religious feeling. The springs of your conduct are aU open before Allah,
and He will judge you.'
2850. 'You not only find fault with the very few and simple rites and ceremonies in
Islam: you, outside Islam, have no rites and ceremonies which you are yourselves agreed
upon, either as Christians or as Jews, or one compared with the other.'

- 971 -

J-17

Indeed it is all
In a record, and that
Is easy for Allah. 285]
Yet they worship, besides Allah,
Things for which no authority
Has been sent down to them,
And of which they have
(Really) no knowledge:
For those that do wrong
There is no helper.2852
72. When Our Clear Signs
Are rehearsed to them,
Thou wilt notice a denial 2853
On the faces of the Unbelievers!
They nearly attack with violence
Those who rehearse Our Signs
To them. Say, "Shall I
Tell you of something
(Far) worse than that?2854
It is the Fire (of Hell)!
Allah has promised it
To the Unbelievers!
And evil is that destination!"

2851. We human beings can only think of knowledge being accurately and
permanently preserved by means of a record. Allah's knowledge has all the qualities of
a perfect record, and it is moreover complete and comprehensive. This is not difficult
for Him from whom flow all knowledge and intelligence.
2852. When plain common-sense shows the absurdity of false worship, behind which
there is neither knowledge. intelligence. nor authority (quite the contrary), who or what
can help the false misguided creatures who dishonour Allah by false worship?
2853. Munkar: (1) a refusal to accept something offered; (2) a denial of something
stated or pointed out; (3) a feeling of disapproval or active aversion, or disgust.
2854. There is irony here. 'You think Allah's revelations and Signs are distasteful to
you! There will be something far more distasteful to you if you do not repent! What
do you say to the inevitable Punishment.

- 972-

J-17

o

men! Here is
A parable set forth!
Listen to it! Those
On whom, besides Allah,
Ye call, cannot create
(Even) a fly, if they all
Met together for the purpose!
And if the fly should snatch
Away anything from them,
They would have no power
To release it from the fly.
Feeble are those who petition28S5
And those whom they petition!
74. They do not have right
Estimate of Allah,
For Allah is Powerful
And Mighty.28s6
Allah chooses Messengers2857
From angels and from men
For Allah is He Who hears
And sees (all things). 2858

2855. Both idols and their worshippers are poor, foolish, feeble creatures!
2856. No one can have a true idea of Allah, who descends to the base forms of false
worship. Allah has all power, and He is fully able to carry out every part of His Will
and Plan. He is exalted above all in power and dignity. Ct. xxii. 40 and n. 2818 for the
full meaning of 'Azrz.
2857. Men are chosen as Messengers to ordinary men; for ordinary men will not be
able to understand and be in communion with beings so refined as angels. But angels
are sent as Messengers to Allah's chosen prophets, to convey the Message from time to
time. In either case they are chosen by Allah, are subject to Allah's Will, and should
not be worshipped as gods.
2858. As Allah regards the humblest of His creatures and hears their prayer, He
sends men messengers out of their own brethren (see last note), and to such messengers
He communicates the highest spiritual Truths through His angels.

路973 -

1-17
76. He knows what is before them
And what is behind them:
And to Allah go back
All affairs (for decision).2859
77. 0 ye who believe!
Bow down, prostrate yourselves,
And adore your Lord;
And do good;
That ye may prosper.2860
And strive in His cause
As ye ought to strive,
(With sincerity and under
discipline). 2861
He has chosen you, and has
Imposed no difficulties on you 2862
In religion; it is the religion
Of your father Abraham.
It is He Who has named
You Muslims, both before 2863
And in this (Revelation);

2859. Time, before or behind, may be of some importance to men. They may dispute
as to what was the first Message, and what is the last Message. To Allah, this question
of priority and posteriority is of no consequence. All questions go back ultimately to Him
and are judged on their merits.

2860. Prosper: in a spiritual sense, both in this life and the Hereafter.
2861. As far as the striving is concerned with Jihad in the narrow sense, see the
limitations in n. 204 to ii. 190 and n. 205 to ii. 191. But the words are perfectly general
and apply to all true and unselfish striving for spiritual good.
2862. The Jews were hampered by many restrictions, and their religion was racial.
Christianity, as originally preached, was a hermit religion: "sell whatsoever thou hast"
(Mark x. 21); "take no thought for the morrow" (Matt. vi. 34). Islam, as originally
preached, gives freedom and full play to man's faculties of every kind. It is universal,
and claims to date from Adam: father Abraham is mentioned as the great Ancestor of
those among whom Islam was first preached (Jews, Christians, and Arabs).

2863. Before: see Abraham's prayer in ii. 128. In this revelation: in this very verse,
as well as in other places.

- 974-

- 975 -

- 976-

18

Al-Muminun, or The Believers.
In the name of Allah, Most Gracious,
Most Merciful.

1IIJI1t-';~.:,1~1IBI
~'~I~

~

t·,

~"'.J. .:';..............• ....

1. Successful indeed are
The Believers,-2865

~0..f-4.J-\~ ~

"" ,. .. . ~d,.Al~.lH
,. .
Q! lJ}..;'.:..
rt-

2. Those who humble themselves 2866
In their prayers~

.J."-;'"

'-'1-'"

~

3. Who avoid vain talk;

"

. ,:.. . 0 . . It,..llcJJ1\
. .....
cP .o.:L

4. Who are active in giving zakat;

~

1.
°

5. Who guard their mOdesty,2867

~
I~

u~...::

~r

.J." --:...."

~

~-:-~t;Q<. ~
11, .. .J. ~ ~\'
~u - f' ~~..,.,-;~~ ... !J

...J.~,"1~l:: ~I-::";'"
·f~~;i;.,~h
cr ...

6. Except with those joined
To them in the marriage bond,
Or (the captives) whom
Their right hands possess,_2868
For (in their case) they are
Free from blame,

7. But those whose desires exceed
Those limits are transgressors;-

"

~0~~.;ufif~~~I;

~

¢. . . . .. ~"",-"..",r-r..J.~I-:
,~

~

~,..

.J. ".. ..J..J.

.....

, .J..-:
...r.. •

OUt
~

"1-: . . . ,.. -,.. . . "" ~ ""

~cJ-'.:llJ'~~jL94s~1J~\y..9

2865. Afla~a: win through, prosper, succeed, achieve their aims or obtain salvation
from sorrow and all evil. This verse connects on with verses 10 and 11 below. The success
or victory may come in this world, but is certain and lasting in the world to come.

2866. Humility in prayer as regards (1) their estimate of their own worth in Allah's
presence, (2) as regards their estimate of their own powers or strength unless they are
helped by Allah, and (3) as regards the petitions they offer to Allah.
2867. The Muslim must guard himself against every kind of sex abuse or sex
perversion. The new psychology associated with the name of Freud traces many of our
hidden motives to sex, and it is common knowledge that our refinement or degradation
may be measured by the hidden workings of our sex instincts. But even the natural and
lawful exercise of sex is restricted to the marriage bond, under which the rights of both
parties are duly regulated and maintained.
2868. This is further explained and amplified in iv. 25.

- 977-

S.23, A.8-12

J-18

Those who faithfully observe
Their trusts and their covenants;2869
9.

And who (strictly) guard2870
Their prayers;-

to. These will be the heirs,2871
Who will inherit Paradise:
They will dwell therein
(For ever).
12. Man We did create
From a quintessence (of clay);2872

2869. Trusts may be express or implied. Express trusts are those where property is
entrusted or duties are assigned by some one to some other whom he trusts, to carry
out either immediately or in specified contingencies, such as death. Implied trusts arise
out of power, or position, or opportunity; e.g., a king holds his kingdom on trust from
Allah for his subjects. The subject of covenants, express and implied, has been discussed
in n. 682 to v.l. Covenants create obligations, and express and implied trusts and
covenants taken together cover the whole field of obligations.
2870. In verse 2 we were directed to the spirit of humility and earnestness in our
prayers. Here we are told how necessary the habit of regular prayer is to our spiritual
well-being and development, as it brings us closer to Allah, and thus sums up the light
of the seven jewels of our Faith, viz.,: (1) humility, (2) avoidance of vanity, (3) charity.
(4) sex purity, (5) fidelity to trusts, and (6) to covenants, and (7) an earnest desire to
get closer to Allah.
2871. Cf xxi. 105, where it is said that the righteous will inherit the earth. In the
first verse of this Sura, the final success or victory is referred to. Truth will prevail even
on this earth, but it may not be for any individual men of righteousness to see it: it may
be in the time of their heirs and successors. But in the life to come, there is no doubt
that every man will see the fruit of his life here, and the righteous will inherit heaven.
in the sense that they will attain it after their death here.
2872. In this beautiful passage, Allah's creative work, as far as man is concerned.
is recapitulated, in order to show man's real position in this life, and the certainty of
the future: to which he was referred for his reward in verses 10-11 above. For the various
stages of creation, see n. 120 to ii. 117. Here we are not concerned with the earliest stage.
the creation of primeval matter out of nothing. It is also a process of creation when
inorganic matter becomes living matter. Thus inorganic constituents of the earth are
absorbed into living matter by way of food and living matter reproduces itself by means
of sperm. This is deposited in the ovum and fertilises it and rests for a time in security
in the mother's womb. The first change in the fertilised ovum is the conversion into a
sort of clot of thickly congealed blood; the zygote cells grow by segmentation; then the
mass gradually assumes shape in its growth as a foetus. From the lump develop bones

- 978 -

Then We placed him
As (a drop of) spenn
In a place of rest,2873
Firmly fixed;
14. Then We made the sperm
Into a clot of congealed blood;
Then of that clot We made
A (foetus) lump; then We
Made out of that lump
Bones and clothed the bones
With flesh; then We developed
Out of it another creature. 2874
So blessed be Allah,
The Best to create!
After that, at length
Ye will die. 2875
16. Again, on the Day
Of Judgment, will ye be
Raised up.

= and flesh and organs and a nervous system. So far man's growth is like that of an animal,
but a further process takes place which makes the infant animal into the infant man. This
is the breathing from Allah's spirit into him (xv. 29). It may be a continuous process
parallel to that of physical growth. The child is born; it grows; it decays and dies; but
after death another chapter opens for the individual, and it is to remind us of this most
momentous chapter that the previous stages are recapitulated.

2873. The growth in the foetal stage is silent and unseen. The foetus is protected
in the mother's womb like a king in a castle; it is firmly fixed. and gets the protection
of the mother's body, on which it depends for its own growth until birth.
2874. From a mere animal, we now consider man as man. Is it not a Sign of wonder
in itself that from dry dust (turah. xxii. 5) or inorganic matter should be made protoplasm
(moist clay or organic matter); from it should grow a new animal life; and out of it should
grow human life. with all its capacities and responsibilities? Man carries within himself
Signs of Allah's wisdom and power. and he can see them every day in the universe around

him.
2875. Our physical death in this mortal life seems to make a break. But if it were
the end of all. our life becomes meaningless. Our own instinct tells us that it cannot be
so. and Allah assures us that there will be a resurrection for judgment.

- 979 -

J-18

17. And We have made, above you,
Seven tracts~2876 and We
Are never unmindful
Of (Our) Creation. 2877
18. And We send down water
From the sky according to 2878
(Due) measure, and We cause it
To soak in the soil;
And We certainly are able
To drain it off (with ease).

19. With it We grow for you
Gardens of date-palms
And vines: in them have ye
Abundant fruits: and of them
Ye eat (and have enjoyment),_2879

2876. Taraiq: literally tracts, roads, orbits or paths. Here it means: seven heavens.
The assurance given in the next clause, that Allah cares for us and all His Creation, calls
out attention to Allah's goodness, which is further illustrated in the subsequent verses.

2877. Allah's care for His Creation is ceaseless. A few examples of His care for our
physical well-being are given in verses 18-22, and for our spiritual well-being, in Sections
2 to 5.
2878. Normally the rain comes well distributed; it soaks into the soil; the moisture
is retained for a long time in all high grounds; it soaks and penetrates through many
layers of soil and forms the architecture of physical geography; the retentive powers of
higher soil enable rivers to flow perennially even where, as in India, the rainfall is
seasonal and confined to a few months in the year. Another form in which water comes
down from the sky according to due measure is in snow and hail: these also have their
place in the economy of air and soil. Were it not for snow and glaciers in the higher
mountain regions, some of the rivers would fail in their abundant flow. As wonderful as
the supply of water and moisture is its drainage. It returns to the sea and air in all sorts
of ways, and the formation of mist and clouds repeats the cycle. Were it not for the
drainage and the clearance of the waters, we should have floods and waterlogging, as
happens when the normal processes of nature are temporarily obstructed. The same thing
happens when the rain comes down in other than due measure. These abnormal
conditions also have their value. But how grateful should man be for Allah's gifts in the
ceaseless processes of nature on such an enormous scale!
2879. Cf. vii. 19 and n. 776 to v. 69.

- 980-

S.23, A.20-23

1-18

~,

20. Also a tree springing
Out of Mount Sinai ,2880
Which produces oil,
And relish for those
Who use it for food.
21. And in cattle (too) ye
Have an instructive example: 2881
From within their bodies
We produce (milk) for you
To drink; there are, in them,
(Besides), numerous (other)
Benefits for you;
And of their (meat) ye eat;
22. And on them, as well as

In ships, ye ride.
SECTION 2.
23. And certainly we sent2882
Noah to his people: 2883

2880. For Arabia the best olives grow round about Mount Sinai. The fig, the olive,
Mount Sinai, and the sacred city of Makkah are mentioned together in association in xcv.
1-3, where we shall consider its meaning. Olive oil is an ingrediel\t in medicinal ointments.
If used for food, the olive has a delicious flavour. C/. also xxiv. 35, where the olive is
called a Blessed Tree, and n. 3000.
2881. 'Ibrat: the root meaning of the verb is "to interpret, or expound, or instruct",
as in xii. 43; the noun means, an interpretation, or example or Sign that instructs, as
here and in xvi. 66, or gives warning, as in iii. 13. From cattle we get milk and meat;
also from their skins we make leather for shoes, boots, straps, saddlery, and numerous
other uses; from camel's hair and sheep's wool we weave cloth, hangings, carpets, etc.;
from the horns of cattle we make cups and articles of ornament or use; and camels,
horses, donkeys, mules, etc., are used for riding, carrying loads, or drawing vehicles.

2882. The material gifts having been mentioned, which we receive from a wise and
kindly Providence, our attention is now directed to Allah's Providence in spiritual matters.
He sent Teachers to instruct and guide us, and though they were mocked, rejected, and
accused of falsehood and selfishness, they were protected by Allah, and Allah's Truth at
length prevailed.
2883. "People" here is almost equivalent to "contemporaries".

- 981 -

S.23, A.23-27

He said, "0 my people!
Worship Allah! Ye have
No other god but Him.
Will ye not fear (Him)?,,2884
24. The chiefs of the Unbelievers
Among his people said:
"He is no more than a man
Like yourselves: his wish is
To assert his superiority
Over you: if Allah had wished 2885
(To send messengers),
He could have sent down
Angels: never did we hear
Such a thing (as he says),
Among our ancestors of old."

25. (And
Only
Wait
With

some said): "He is2886
a man possessed:
(and have patience)
him for a time."

26. (Noah) said: "0 my Lord!
Help me: for that they
Accuse me of falsehood!"

So We inspired him
(With this message); "Construct
The Ark within Our sight2887

2884. Cf. vii. 59. To fear Allah is to lead righteous lives and eschew evil.
2885. They attribute altogether wrong motives to him (such as would have actuated
them themselves). in saying that he was trying to establish his own personal superiority
over them by his preaching. Then they accuse him of falsehood in claiming to bring a
message of Allah. "If'. they say, "Allah had wished to send us messengers. He would
have sent angels. not a man like ourselves and from among ourselves. Our ancestors did
not worship One God: why should we?"
2886. I construe this to be a speech of another group among them. They thought
he was mad, and best left alone. His madness would run out, or he would come to an
evil end.

2887. Cf. this whole passage with xi. 35-48, and notes thereon.

- 982-

5.23, A.27-30

1-18

And under Our guidance: then
When comes Our command,
And the oven2888
Gushes forth, take thou on board
Pairs of every species, male2889
And female, and thy familyExcept those of them
Against whom the Word
Has already gone forth: 2890
And address Me not
In favour of the wrong-doers:
For they shall be drowned
(In the Flood).
28. And when thou hast embarked289I

On the Ark-thou and those
With thee ,-say: "Praise be
To Allah, Who has saved us
From the people who do wrong."
29. And say: "0 my Lord!2892

Enable me to disembark
With Thy blessing: for Thou
Art the Best to enable (us)
To disembark."
30. Verily in this there are

2891. For istawa see 1386 to x. 3. Here the meaning is: mounted on board, ascended,
embarked.
2892. This second prayer was inspired when the Flood subsided, and the time came
for disembarkation.
2893. Noah's contemporaries had all sorts of chances and warnings. But they refused
to believe and perished. But Allah's Truth survived, and it went to the next and
succeeding generations. Will not mankind understand?

- 983 -

S.23, A.31-35
~

Then We raised after
Another generation.
32. And We sent to them
A messenger from among
themselves,2894
(Saying), "Worship Allah!
Ye have no other god
But Him. Will ye not
Fear (Him)?"

SECTION 3
33. And the chiefs
Of his people, who disbelieved
And denied the Meeting
In the Hereafter, and on whom
We had bestowed the good things
Of this life, said: "He is
No more than a man
Like yourselves: he eats
And drinks of what ye drink.

34. "If ye obey a man
Like yourselves, behold,
It is certain ye will be lost. 2895
35. "Does he promise that
When ye die and become dust

2894. If this refers to any particular prophet, it must be Hiid whose mission was to
the â&#x20AC;˘Ad people, or to ~ali~, whose mission was to the Thamiid people. That is the
sequence after Noah in S. xi. 50-60 and 61-68. But I think that as the name is not
mentioned, we are to understand in general the type of the post-Aood prophets until we
come later on to Moses and Jesus. The object here is not to recount the stories, but to
show that the resistance of the wicked made no difference to the triumph of Allah's holy
Truth.
2895. The type of the narrow Sybarite, who enjoys the good things of this life, denies
a future life, and is jealous of anyone who presumes to widen his horizon, is here
described in a few masterly strokes. He is bored by any mention of the serious things
beyond his ken. What good is it, he says, to talk about the future? Enjoy the present.
The gain is all in the present: the loss is all in the future.

- 984-

J-18

And bones, ye shall be
Brought forth (again)?
H Far, very far is that
Which ye are promised!

"There is nothing but
Our life in this world!
We shall die and we Iive!2896
But we shall never
Be raised up again!

38. "He is only a man
Who invents a lie
Against Allah, but we
Are not the ones
To believe in him!2897
39. (The prophet) said:
"0 my Lord help me:
For that they accuse me
Of falsehood.,,2898
40. (Allah) said: "In but
A little while, they
Are sure to be sorry! ,,2899
Then the Blast2900 overtook them
With justice, and We made them
As rubbish of dead leaves2901
So away with the people
Who do wrong!

2896. They seem to say: "There is no future life: that we shan die is certain; that
we have this life is certain: some die, some are born, some live: and so the cycle
continues: but how can dead men be raised to life?"
2897. "He is only a fool, and invents things, and attributes them to Allah's
inspiration! We are too wise to believe such things!"
2898. See above, xxiii. 26. Every prophet is maligned and persecuted: it is always
the same story with them, told in different ways.
2899. When the Punishment comes, they will be sorry for themselves, but it will be
too late then.
2900. See xi. 66, and notes 1563 and 1561.

2901. Quth9.-un: rubbish of dead leaves, or scum floating on a torrent.

- 985 -

S.23, A.42-47

J-18

~

42. Then We raised after

Other generations.
43. No people can hasten

Their term, nor can they
Delay (it).
44. Then sent We Our messengers
In succession: every time
There came to a people
Their messenger, they accused him
Of falsehood: so We made
Them follow each other
(In punishment): We made them
As a tale (that is told):2902
So away with a people
That will not believe!
45. Then We sent Moses
And his brother Aaron,
With Our Signs and
Authority manifest,2903

~~~;/~2jl

46. To Pharaoh and his Chiefs:
But these behaved insolently:
They were an arrogant people.

@Z1~C)~~~~

47. They said: "Shall we believe

In two men like ourselves?
And their people are subject 2904
To us!"

2902. Their habitations and their organisation have been wiped out. What remains
is merely a vague story of their existence, a tale that is told. Where their name remains,
which is not always the case, it is only a by-word. suggesting all that is unstable and
ephemeral,-"to point a moral and adorn a tale".
2903. Moses and Aaron had a twofold mission: (1) to Pharaoh and his Court. which
failed because of Egyptian arrogance; (2) to the Israelites. for whom the Law was received
on Mount Sinai, but they repeatedly rebelled against Allah. In both cases there were
miracles ("Clear Signs") and other proofs which showed that they came at Allah's
command and were inspired by His authority.
2904. Racial arrogance made the Egyptians say. 'These men belong to a race which
we hold in subjection as our slaves: how can we accept them as messengers of Allah?'

- 986-

48. So they rejected them
And they became
Of those who were destroyed.
49. And We gave Moses

The Book, in order that
They might receive guidance. 2905
50. And We made
The son of Mary
And his mother
As a Sign: 2906
We gave them both
Shelter on high ground,
Affording rest and security
And furnished with springs. 29(J7
SECTION 4.
51. 0 ye messengers! enjoy2908
(All) things good and pure,
And work righteousness:
For I am well-acquainted
With (all) that ye do.

2905. Here the reference is to the second part of the mission of Moses, that to the
Israelites, which the Israelites rendered ineffective by their want of faith. See n. 2903
above.
2906. The virgin birth of Jesus was a miracle both for him and his mother. She was
falsely accused of unchastity, but the child Jesus triumphantly vindicated her by his own
miracles (xix. 27-33), and showed by his life the meanness of the calumny against his
mother.
2907. There is no need to look far for the place where mother and child were given
secure shelter. It is described in xix. 22-26. It was the place to which she withdrew to
be delivered when the time drew near. There was a fruitful palm-tree, evidently on high
ground, for beneath it flowed a spring. She retired there in seclusion, and she and her
child rested there until it was time for her to go to her people with her child.
2908. Literally, "eat". See n. 776 to v. 69. The prophets of Allah do not pose as
ascetics, but receive gratefully all Allah's gifts, and show their gratitude by their righteous
Jives.

- 987 -

S.23, A.52-59

J-18

52. And verily this Ummah
Of yours is a single Ummah2909
And I am your Lord
And Cherisher: therefore
Fear Me (and no other).
53. But people have cut off
Their affair (of unity),
Between them, into sects:
Each party rejoices in that
Which is with itself. 2910
54. But leave them
In their confused ignorance
For a time.
55. Do they think that because
We have granted them abundance
Of wealth and sons,
56. We would hasten them
On in every good? Nay
They do not perceive. 2911
Verily those who live
In awe for fear of their Lord;
58. Those who believe
In the Signs of their Lord;
59. Those who join not (in worship)
Partners with their Lord;

2909. Cf xxi. 92-93. All prophets form one Brotherhood: their message is one, and
their religion and teaching are one; they serve the One True God, Who loves and
cherishes them; and they owe their duty to Him and Him alone.

2910. The people who began to trade on the names of the prophets cut off that unity
and made sects; and each sect rejoices in its own narrow doctrine, instead of taking the
universal teaching of Unity from Allah. But this sectarian confusion is of man's making.
It will last for a time, but the rays of Truth and Unity will finally dissipate it.
2911. Worldly wealth, power, and influence may be but trials. Let not their
possessors think that they are in themselves things that will necessarily bring them
happiness.

- 988 -

5.23, A.60-64

And those who dispense
Their charity with their hearts2912
Full of fear, because
They will return to their Lord;61. It is these who hasten
In every good work,
And these who are
Foremost in them.
62. On no soul do We
Place a burden greater
Than it can bear: 2913
Before Us is a record
Which clearly speaks the truth. 2914
They will never be wronged.
63. But their hearts are
In confused ignorance 2915
Of this; and there are,
Besides that, deeds of theirs,2916
Which they will (continue)
To do,-

Until, when We seize
In Punishment those of them

2912. Their hearts are full of reverence for Allah and fear lest their charity or their
hearts be not good enough for acceptance before their Lord; for they have the certainty
of a future life, in which they will stand before the Judgment Seat. They fear for their
own worthiness, but they hope in Faith.

2913. Cf. ii. 286 and n. 339.
2914. The record speaks clearly, and shows exactly what each soul has done and
thought, and what is due to it in justice. The worst wiJI receive full justice. The best will
receive far more than their due: xxviii. 84.
2915. This is said of the Unbelievers who rejected Faith and rejoiced in the vanities
of this world. In spite of the proclamation of Truth, they are doubtful of the future Life
and Judgment.
2916. In addition to their rejection of Faith, they have against them positive deeds
of wrong-doing, from which, on account of their contempt of the Light from Allah, they
will not desist until they are sharply pulled up for punishment: and then repentance will
be too late!

- 989-

5.23, A.64-71

J-18

!J..

- 990-

J-18

And all beings therein
Would have been in ruin 2919
Nay, We
Have sent them their admonition,
But they turn away
From their admonition.
72. Or is it that thou
Asked them for some 2920
Recompense? But the recompense
Of thy Lord is best:
He is the Best of those
Who give sustenance.

&II

~~~~C~~j
$~j)W;;

But verily thou callest them
To the Straight Way;
74. And verily those who
Believe not in the Hereafter
Are deviating from that Way.
75. If We had mercy on them
And removed the distress 2921
Which is on them, they
Would obstinately persist
In their transgression,
Wandering in distraction
To and fro.

2919. AlJah is All-Wise and All-Good, and His architecture of the universe is on a
perfect Plan. If these poor, low, selfish, ignorant creatures were to plan it according to
their hearts' desires, it would be a dreadful world, fuJI of confusion and corruption.
2920. This is the last of the questions, beginning with xxiii. 68 above, showing the
absurdity of the position taken up by the Unbelievers. (1) The Message of Allah is as
old as humanity: why do they fight shy of it? (2) They have known their Prophet to be
true and righteous: why do they deny him? (3) Is it madness to bring the bitter Truth
before them? (4) Does the Prophet ask any worldly reward from them? If not, why do
they reject his unselfish efforts for their own good?
2921. The reference is to a very severe famine felt in Makkah, which was attributed
by the Unbelievers to the presence of the holy Prophet among them and his preaching
against their gods. As this is a Makkan Sura, the famine referred to must be that
described by Ibn Kathir as having occured in the 8th year of the Mission, say about four
years before the Hijra. There was also a post-Hijra famine, which is referred to by,
Bukhiiri, but that was a later event.

- 991 -

J-18

S.23, A.76-80
76. We inflicted Punishment2922
On them, but they
Humbled not themselves
To their Lord, nor do they
Submissively entreat (Him)!77. Until We open on them
A gate leading to
A severe Punishment: then
Lo! they will be plunged
In despair therein !2923
SECTION 5.

It is He Who has created
For you (the faculties of)
Hearing, sight, feeling 2924
And understanding: little thanks
It is ye give!
79. And He Has multiplied you
Through the .earth, and to Him
Shall ye be gathered back.
It is He Who gives
Life and death, and to Him

2922. Some Commentators understand the battle of Badr to be meant here; if so,
this particular verse would be of the Madinah period. But it is better to understand it
as referring to the same "distress" as in the preceding verse, or to punishments in general,
which obstinate sinners refuse to take as warnings given to them to mend their ways and
tum an repentance to Allah.

2923. Cf. vi. 44. If the little trials in the present life will not open their eyes, will
great trials do so? Unfortunately they only cause in the wicked a feeling of despair. In
the final Punishment after the Judgment, it will be too late for them to repent, and
despair will be their only lot.
2924. As elsewhere, "heart" is to be understood as the seat both of feeling and
intelligence. 'All the means by which knowledge can be gathered, judgment formed, and
goodness cultivated, are provided for you by Allah. If you were grateful, you would use
those in His service, which is expressed in your service to your fellow men. But instead
you ignore these gifts, question Allah's Providence, and blaspheme against Him!'

- 992-

(Is due) the altemation 2925
Of Night and Day:
Will ye not then understand?
On the contrary they say
Things similar to what
The ancients said. 2926
82. They say: "What! When we
Die and become dust and bones,
Could we really be
Raised up again?

83. "Such things have been promised
To us and to our fathers
Before! They are nothing
But tales of the ancients!"

.....,/

~q~~~k<~~l

84. Say: "To whom belong
The earth and all beings therein?
(Say) if ye know!"
85. They will say, "To Allah!"
Say: "Yet will ye not
Receive admonition?,,2927
86. Say: "Who is the Lord
Of the seven heavens,
And the Lord of the Mighty 2928
Throne

2925. The alternation of Night and Day stands here as a symbol for all the beneficent
processes of Nature provided by Allah for the comfort and growth of man's outer and
inner life.
2926. And they are the more culpable, as they have received a later and completer
revelation. Why should they now stand on the primitive ideas of their ancestors?
2927. If their argument is that such things about a future life cannot be known or
proved, they are referred to the things which are actually before them. The tangible things
of the earth-can they postulate their order or government except by a Power or Froce
or Energy outside them? They will admit that there is such a Power or Force or Energy.
We call it Allah. Go a step further. We see a sublime Universe in the heavens above,
stretching far, far beyond our ken. They will admit its existence and its grandeur. We
ask them to entertain a feeling of reverence for the Power behind it, and to understand
their own littleness and their dependence upon that Power.
2928. Cf ix. 129.

- 993 -

S.23, A.87-92

J-18

87. They will say, "(They belong)

To Allah." Say: "Will ye not
Then fear. 2929
88. Say: "Who is it in whose
Hands is the sovereignty
Of all things,-Who protects
(All), but is not protected
(Of any)? (Say) if ye know."
89. They will say, "(It belongs)

To Allah." Say: "Then how
Are ye deluded?,,2930
90. We have sent them the Truth:

But they indeed are liars.
91. No son did Allah beget,

Nor is there any god
Along with Him: (if there were
Many gods), behold, each god
Would have taken away
What he had created,
And some would have
Lorded it over others!2931
Glory to Allah! (He is free)
From the (sort of) things
They attribute to Him!
He knows what is hidden
And what is open: too high

2929. See n. 2927 above. 'If this great and glorious Universe inspires you with awe,
surely the Power behind is more worthy of your awe, especially if you compare your
dependence and its dependence upon Him.'
2930. 'The order and unity of purpose in the Universe argue unity of design and
goodness in its Maker. Is it not then sheer madness for you to run after fancies and fail
to understand and obey His Will? It is delusion in you to seek other than Allah.'
2931. Cf. xvii. 42. The multiplicity of gods is intellectually indefensible, considering
the unity of Design and Purpose in His wonderful Universe.

- 994 -

Is He for the partners
They attribute to Him!2932

SECTION 6.
93. Say: "0 my Lord!
If Thou wilt show me
(In my lifetime) that which
They are warned against,_2933
94. "Then, 0 my Lord! put me not
Amongst the people
Who do wrong!"
95. And We are certainly able
To show thee (in fulfilment)
That against which they are warned.
96. Repel evil with that 2934
Which is best: We are
Well acquainted with
The things they say.

97. And say "0 my Lord!
I seek refuge with Thee

2932. To suppose that Allah has a son or family or partners or companions is to have
a low idea of Allah, Who is high above all such relationships. He is the One True God,
and there can be none to compare with Him.
2933. In the first instance, this applied to the holy Prophet. His subsequent Hijrat
from Makkah and the eventual overthrow of the Makkan oligarchy amply prove the
fulfilment of the prophecy. But in general meaning it applies to all. We are taught that
evil will be visited with a terrible punishment, not only in a future life, but in this very
life when its cup is full and the time comes for punishment in Allah's Plan. If it has to
come while we are still on the scene of this life, we are asked to pray that we may not
be found in the company of those who draw such punishment on themselves. In other
words we must eschew the society of evil ones.
2934. Whether people speak evil of you, in your presence or behind your back, or
they do evil to you in either of those ways, all is known to Allah. It is not for you to
punish. Your best course is not to do evil in your tum, but to do what will best repel
the evil. Two evils do not make a good. Cf. xli. 34, n. 4504.

- 995 -

J-18

From the suggestions
Of the Satans. 2935
98. "And I seek refuge with Thee
o my Lord! lest they
Should come near me."
99. Until, when death comes 2936
To one of them, he says:
"0 my Lord! send me back2937
(To life),100. "In order that I may
Work righteousness in the
things 2938
I neglected. "-"By no means!
It is but a word he says.,,_2939
Before them is a Partition2940
Till the Day they are
Raised up.

2935. But in any case, shun evil for yourself, and you cannot do this without seeking
the help and protection of Allah. Not only must you shun all promptings of evil, but
you must shun its proximity. It may be that in retaliating on evil, or even in your curiosity
to discover what evil is, you may fall into evil yourself. You should avoid going near
it or anything which brings it near to you. And in this matter you should seek Allah's
help.
2936. This verse I think connects on with "xiii. 90 above. Though Allah proclaims
His Truth everywhere, the wicked cling to Falsehood until they face the reality of Death.
2937. The verb for "send me back" is in the plural in Arabic, which is construed
either (1) as an emphatic form, as if the singular were repeated, or (2) as a plural of
respect, though such a plural is not ordinarily used in addressing Allah, or (3) as a plural
addressed to the angels, after the address to Allah in "0 my Lord!"
2938. The unrighteous will ask for another chance. But it will be too late then. The
time for repentance will then have passed.
2939. Their request will mean nothing. It will be treated merely as an empty word
of excuse. They had plenty of chances in this life. Not only did they reject them, but
they did not even believe in Allah or ask for His assistance.

2940. Barzakh: a partition, a bar or barrier; the place or state in which people will
be after death and before Judgment. ct. xxv. 53 and Iv. 20. Behind them is the barrier
of death, and in front of them is the Barzakh, partition, a quiescent state until the
judgment comes.

- 996-

J-18

101. Then when the Trumpet
Is blown, there will be
No more relationships
Between them that day,
Nor will one ask after another!2941
102. Then those whose balance
(Of good deeds) is heavy,They will be successful. 2942
103. But those whose balance
Is light, will be those
Who have lost their souls;2943

In Hell will they abide.
The Fire will burn their faces,
And they will therein
Grin, with their lips displaced. 2944
"Were not My Signs rehearsed
To you, and ye did but
Treat them as falsehoods?"
106. They will say: "Our Lord!
Our misfortune overwhelmed us,2945
And we became a people
Astray!

2941. The old relationships of the world will then be dissolved. Each soul will stand
on its merits.
2942. Good and evil deeds will be weighed against each other. If the good deeds
prevail, the soul will attain fala~, i.e., prosperity, well-being, bliss, or salvation; if the
contrary, there will be the misery and anguish of Hell.
2943. The loss or perdition will not mean that they will die and feel no more: xiv.
17. The punishment will mean nothing, if there was no sensibility, but total annihilation.
2944. That is to say, their faces will be disfigured with anguish, and their lips win
quiver and fall out of place, exposing their teeth.
2945. 'The evil in us
and went astray.' They
surrendered to evil, and
they covered godly men

conquered us; it was our misfortune that we surrendered to evil,
forget that it was by their own deliberate choice that they
they are reminded in verses 109-110 of the ridicule with which
in their life on earth.

- 997 -

S.23, A.107-112

J-18

Y'" .J,f-oj!.1 OJ".....
~

107. "Our Lordf Bring us out
Of this: if ever we return
(To evil), then shall we be
Wrong-doers indeed!"
108. He will say: "Be ye
Driven into it (with ignominy)!
And speak ye not to Me !2946

"A part of My servants
There was, who used to pray,
'Our LordI we believe;
Then do Thou forgive us,
And have mercy upon us:
For Thou art the Best
Of those who show mercyl'
"But ye treated them
With ridicule, so much so
That (ridicule of) them made
you 2947
Forget My Message while
Ye were laughing at them!
"I have rewarded them
This day for their patience
And constancy: they are indeed
The ones that have achieved
Bliss..."
112. He will say:2948 "What number
Of years did ye stay
On earth?"

2946. After their Douting of Allah's Signs and their mockery of godly men on earth,
they have forfeited their right to plead for mercy before Allah's Throne.
2947. Literally, 'they made you forget My Message'. The ungodly were so occupied
in the backbiting and ridicule of the godly that the godly themselves became the
unconscious cause of the ungodly forgetting the warnings declared by Allah against those
who do not treat His Signs seriously. Thus evil often brings about its own ruin through
the instrumentality of those whom it would make its victims.
2948. The J:laf~ reading is "Oala", "He will say". This follows the Kufa Qiraat. The
Qiraat reads "Qui", "Say" (in the imperative). The point is only one of grammatical
construction. See n. 2666 to xxi. 4.

Ba~ra

- 998 -

~

J-18

113. They will say: "We stayed
A day or part of a day:2949
But ask those who
Keep account."
He will say: "Ye stayed
Not but a Iittle,If ye had only known!
"Did ye then think
That We had created you
In jest, and that ye
Would not be brought back
To Us (for account)?,,2950
~

116. Therefore exalted be Allah,
The King, the Reality:
There is no god but He,
The Lord of the Throne
Of Honour!

~[~j;J\~\~\j(,(;
~

$ ~~ ~\~;::.i\~~~l

2949. The question and answer about Time imply two things. (1) The attention of
the ungodly is drawn to the extremely short time of the life in this world, compared to
the eternity which they face: they are made to see this, and to realise how mistaken they
were in their comparative valuation of things spiritual and things material. (2) Time, as
we know it now, will have faded away and appear as almost nothing. It is just a matter
relative to this life of temporary probation. Cf. the experience of the Companions of the
Cave: xviii. 19.
2950. Allah's Creation is not without a high serious purpose. It is not vain, or for
mere play or sport. As far as man is concerned, the highest issues for him hang on his
behaviour in this life. "Life is real, life is earnest, And the grave is not its goal", as
Longfellow truly says. We must therefore earnestly search out Allah's Truth, encouraged
by the fact that Allah's Truth is also, out of His unbounded mercy, searching us out and
trying to reach us.

- 999 -

S.23, A.117-118

J-18

~

- 1000-

Intro.

S. 24

INTRODUCTION TO SURAT An-Nur, 24.

The environmental and social influences which most frequently wreck our
moral ideals have to do with sex, and especially with its misuse, whether in the
form of unregulated behaviour, of false charges or scandals, or breach of the
refined conventions of personal or domestic privacy. Our complete conquest of
all pitfalls in such matters enables us to rise to the higher regions of Light and
of God-created Nature. This subject is continued in the next Sura.
As the reprobation of false slanders about women (xxiv. 11-20) is connected
with an incident that happened to Hadhrat â&#x20AC;˘Aisha in A. H. 5-6 that fixes the
chronological place of this Madinah' Sura.

Summary.-Sex offences should be severely punished, but the strictest
evidence should be required, and false slanderers are also worthy of
punishment. Light talk about women reprobated (xxiv. 1-26).
Privacy should be respected, and the utmost decorum should be observed
in dress and manners (xxiv. 27-34).
Parable of Light and Darkness: order and obedience in Nature point to the
religious duty of man (xxiv. 35-37).
Domestic manners and manners in public or collective life all contribute to
the highest virtues, and are part of our spiritual duties leading up to Allah
(xxiv. 58-64).

- 1001 -

Siira An-Niir 24 Ayat 1-2

Juz' 18

I).

/n the name of Allah, Most Gracious,
Most Merciful.

~\~~~~-----

1. A Siira which We
Have sent down and 2953
Which We have ordained:
In it have We sent down
Clear Signs, in order that
Ye may receive admonition.

2. The woman and the man
Guilty of fornication,_2954
Flog each of them
With a hundred stripes: 2955
Let not compassion move you
In their case, in a matter
Prescribed by Allah, if ye believe
In Allah and the Last Day:
And let a party
Of the Believers
Witness their punishment. 2956

2953. It must not be thought that the checking of sex offences or of minor
improprieties, that relate to sex or privacy, are matters that do not affect spiritual life
in the highest degree. These matters are intimately connected with spiritual teaching such
as Allah has sent down in this SOra. The emphasis is on "We": these things are not mere
matters of convenience, but Allah has ordained them for our obseIVance in life.
2954. Zind includes sexual intercourse between a man and a woman not married to
each other. It therefore applies both to adultery (which implies that one or both of the
parties are married to a person or persons other than the ones concerned) and to
fornication, which, in its strict signification, implies that both parties are unmarried. The
law of marriage and divorce is made easy in Islam, so that there may be the less
temptation for intercourse outside the well-defined incidents of marriage. This makes for
greater self-respect for both man and woman. Other sex offences are also punishable, but
this Section applies strictly to Zind as above defined. Although zinti covers both
fornication and adultery, in the opinion of Muslim jurists, the punishment laid down here
applies only to un-married persons. As for married persons, their punishment, according
to the Sunnah of the Prophet (peace be on him), is stoning to death.
2955. Cf. iv. 15, and n. 523.

2956. The punishment should be

in order to be deterrent.

- 1002 -

5.24, A.3-5

J-18

~

3. The adulterer cannot have
Sexual relations with any but an
Adulteress or an idolatress,
And the adulteress, none can have
Sexual relations with her but an
Adulterer or an idolater;
To the Believers such a thing
Is forbidden ,2')57
4. And those who launch
A charge against chaste women,
And produce not four witnesses
(To support their allegations).Flog them with eighty stripes;
And reject their evidence 295H
Ever after: for such men
Are wicked transgressors;5. Except those who repent thereafter2lJ5lJ
And mend (their conduct)~
For Allah is Oft-Forgiving,
Most Merciful.

2957. Islam commands sex purity, for men and for women, at all times,-before
marriage, during marriage, and after the dissolution of marriage. Those guilty of illicit
practices are shut out of the marriage circle of chaste men and women.
2958. The most serious notice is taken of people who put forward slanders or
scandalous suggestions about women without adequate evidence. If anything is said against
a woman's chastity, it should be supported by evidence twice as strong as would ordinarily
be required for business transactions, or even in murder cases. That is, four witnesses
would be required instead of two. Failing such preponderating evidence, the slanderer
should himself be treated as a wicked transgressor and punished with eighty stripes. Not
only would he be subjected to this disgraceful form of punishment, but he would be
deprived of the citizen's right of giving evidence in all matters unless he repents and
reforms, in which case he can be readmitted to be a competent witness. The verse lays
down the punishment for slandering "chaste women", which by consensus of opinion also
covers sLandering chaste men. Chaste women have been specifically mentioned, according
to Commentators, because slandering them is more abhorrent.
2959. The punishment of stripes is inflicted in any case for unsupported slander. But
the deprivation of the civic right of giving evidence can be cancelled by the man's
subsequent conduct, if he repents, shows that he is sorry for what he did, and that he
would not in future support by his statement anything for which he has not the fullest
evidence. Secular courts do not enforce these principles, as their standards are lower than

- 1003 -

5.24, A.6-8

J-18

r

~

~~I ~):-I
~

And for those who launch
A charge against their wives.
And have (in support)
No evidence but their own,_2961l
Let one of them
Testify four times
By Allah that he is
Of those who speak
The Truth.
7. And the fifth (oath)
(Should be) that he solemnly
Invokes the curse of Allah
On himself if he
Tells a lie.
8. But it would avert
The punishment from the wife,
If she bears witness
Four times (with an oath)
By Allah, that (her husband)
Is telling a lie;

those which good Muslims set for themselves, but good Muslims must understand and act
on the underlying principles, which protect the honour of womanhood.
2960. The case of married persons is different from that of outsiders. If one of them
accuses the other of unchastity, the accusation partly reflects on the accuser as well.
Moreover, the link which unites married people, even where differences supervene, is sure
to act as a steadying influence against the concoction of false charges of unchastity
particularly where divorce is allowed (as in Islam) for reasons other than unchastity.
Suppose a husband catches a wife in adultery. In the nature of things four witnesses-or
even one outside witness-would be impossible. Yet after such an experience it is against
human nature that he can live a normal married life. The matter is then left to the honour
of the two spouses. If the husband can solemnly swear four times to the fact, and in
addition invoke a curse on himself if he lies, that is prima facie evidence of the wife's
guilt. But if the wife swears similarly four times and similarly invokes a curse on herself,
she is in law acquitted of the guilt. If she does not take this step, the charge is held
proved and the punishment follows. In either case the marriage is dissolved, as it is
against human nature that the parties can live together happily after such an incident.

- 1004 -

And the fifth (oath)
Should be that she solemnly
Invokes the wrath of Allah
On herself if (her accuser)
Is telling the truth.
10. If it were not
For Allah's grace and mercy
On you, and that Allah
Is Oft-Returning,
Full of Wisdom,(Ye would be ruined indeed).2961
SECfION 2.
11. Those who brought forward 2962

The lie are a body
Among yourselves: think it not
To be an evil to you;
On the contrary it is good2963
For you: to every man
Among them (will come
The punishment) of the sin

2961. Cf. xxiv. 11-14, and n. 2962, which illustrates the matter by a concrete instance.
2962. The particular incident here referred to occurred on the return from the
expedition to the Banii MU~!3liq, A.H. 5-6. When the march was ordered, J:ladhrat 'Aisha
was not in her tent, having gone to search for a valuable necklace she had dropped. As
her litter was veiled, it was not noticed that she was not in it, until the army reached
the next halt. Meanwhile, finding the camp had gone, she sat down to rest, hoping that
some one would come back to fetch her when her absence was noticed. It was night,
and she fell asleep. Next morning she was found by Safwan, a Muhajir, who had been
left behind the camp expressly to pick up anything inadvertently left behind. He put het
on his camel and brought her, leading the camel on foot. This gave occasion to enemies
to raise a malicious scandal. The ringleader among them was the chief of Madinah
Hypocrites, 'Abudllah ibn Ubai, who is referred to in the last clause of this verse. He
had other sins and enormities to his debit, and he was left to the punishment of an
unrepentant sinner, for he died in that state. The minor tools were given the legal
punishment of the law, and after penitence mended their lives. They made good.
2963. It is worse for a scandal to be whispered about with bated breath, than that
it should be brought into the light of day and disproved.

- 1005 -

S.24, A.11-14

J-18

r- ~WI ~):-I
~

~

That he earned, and to him 2964
Who took on himself the lead
Among them, will be
A Chastisement grievous.
Why did not the BelieversMen and women2965-when ye
Heard of the affair,Thought well of their people
And say, "This (charge)
Is an obvious lie"?
13. Why did they not bring
Four witnesses to prove it?2966
When they have not brought
The witnesses, such men,
In the sight of Allah,
(Stand forth) themselves as liars!
Were it not for the grace
And mercy of Allah on you,
In this world and the Hereafter,
A grievous chastisement would have
Seized you in that ye rushed
Glibly into this affair. 2967

2964. The ringleader: see n. 2962 above.
2965. Both men and women were involved in spreading the scandal. Their obvious
duty was to put the best, not the worst, construction on the acts of one of the "mothers
of the Believers".
2966. If any persons took it seriously, it was their duty to search for and produce
the evidence, in the absence of which they themselves became guilty of slander.
2967. Cf xxiv. 10 above. It was Allah's mercy that saved them from many evil
consequences, both in this life and in the Hereafter, -in this life, because the Prophet's
wise measures nipped in the bud any incipient estrangement between those nearest and
dearest to him, and from a spiritual aspect in that the minor agents in spreading the
scandal repented and were forgiven. No doubts and divisions, no mutual distrust, were
allowed to remain in their hearts after the whole matter had been cleared up.

- 1006 -

15. Behold, ye received it
On your tongues,
And said out of your mouths
Things of which ye had
No knowledge; and ye thought
It to be a light matter,
While it was most serious
In the sight of Allah. 2968
16. And why did ye not,
When ye heard it, say?"It is not right of us
To speak of this:
Glory to Thee (our Lord) this is
A most serious slander!,,2969
17. Allah doth admonish you,
That ye may never repeat
Such (conduct), if ye
Are (true) Believers.
18. And Allah makes the Signs
Plain to you: for Allah
Is full of knowledge and wisdom.
19. Those who love (to see)
Scandal circulate
Among the Believers, will have
A grievous Chastisement in this life

2968. There are three things here reprobated by way of moral teaching: (1) if others
speak an evil word, that is no reason why you should allow it to defile your tongue; (2)
if you get a thought or suspicion which is not based on your certain knowledge, do not
give it currency by giving it expression; and (3) others may think it is a small matter
to speak lightly of something which blasts a person's character or reputation: in the eyes
of Allah it is a most serious matter in any case, but specially when it involves the honour
and reputation of pious women.
2969. The right course would have been to stop any further currency of false slanders
by ignoring them and at least refusing to help in their circulation. The exclamation
"Suh~iinaka", "Praise to Thee (0 Allah)", or "Glory to Allah!" is an exclamation of
surprise and disavowal as much as to say, "We do not believe it! And we shall have
nothing to do with you, 0 false slanderers!"

- 1007 -

J-18

S.24, A.19-21

.rs- ~~, ~);-'

the Hereafter: Allah
Knows, and ye know not. 2970
Were it not for the grace
And mercy of Allah on you,
And that Allah is
Full of kindness and mercy,
(Ye would be ruined indeed). 2971
SECfION 3.
21. 0 ye who believe!
Follow not Satan's footsteps:
If any will follow the footsteps
Of Satan, he will (but) command
What is indecent and wrong:
And were it not for the grace
And mercy of Allah on you,
Not one of you would eve~972
Have been pure: but Allah

2970. What mischiefs can be planned by Evil to delude simple folk who mean no
harm in their own minds but who by thoughtlessness are deluded step by step to become
the instruments of Evil, may not be known to the most instructed of men, but it is aU
known to AUah. Man should therefore always be on his guard against the traps of Evil,
and it is only Allah's grace that can save him.
2971. Note the refrain that comes four times in this passage, "Were it not for the
glace and mercy of Allah
Each time it has a different application. (1) In xxiv. 10,
it was in connection with the accusation of infidelity by the man against his wife, they
were both reminded of Allah's mercy and warned against suspicion and untruth. (2) In
xxiv. 14, the Believers were told to be wary of false rumours lest they should cause pain
and division among themselves: it is Allah's grace that keeps them united. (3) Here is
an admonition for the future: there may be conspiracies and snares laid by evil against
simple people; it is Allah's grace that protects them. (4) In xxiv. 21, the general warning
is directed to the observance of purity in act and in thought, concerning one's self and
concerning others: it is only Allah's grace that can keep that purity spotless, lor He hears
prayers and knows of all the snares that are spread in the path of the good.
2972. See last note.

- 1008-

5.24, A.21-23
~

Doth purify whom He pleases: 2973
And Allah is One Who
Hears and knows (all things).
Let not those among you
Who are endued with grace
And amplitude of means2974
Resolve by oath against helping
Their kinsmen, those in want,
And those who have left
Their homes in Allah's cause:
Let them forgive and overlook,
Do you not wish
That Allah should forgive you?
For Allah is Oft-Forgiving,
Most Merciful.
23. Those who slander chaste,
Indiscreet and believing women 2975
Are cursed in this life
And in the Hereafter:
For them is a grievous Chastisement-

,;

, , , , . ..,1

;'

.,.".

""

_J.-J

~ ,;, .0::;"".....

':.\. ~,,;,q!\cJ\~\0.Y).~~'~l

@r_~~\:k(:!;:;A~r;Q~r~!H

2973. Spotless purity in thought, word, and deed, includes the disposition to put the
best construction on the motives of others, so that we ascribe no evil motive to the
seeming indiscretions of virtuous people. Such a high standard can only come by the grace
of Allah, Who hears all prayers and knows all the temptations to which human nature
is subject. His Will and Plan make both for spiritual protection and spiritual peace, and
we must place ourselves trustingly in His hands.
2974. The immediate reference was to Hadbrat Abu Bakr, the father of I:Iadbrat
'Aisha. He was blessed both with spiritual grace from Allah and with ample means, which
he always used in the service of Islam and of Muslims. One of the slanderers of I:Iadhat
'Aisha turned out to be Mis!ah. a cousin of J:ladhrat Abu Bakr, whom he had been in
the habit of supporting. Naturally l:Iadhrat Abu Bakr wished to stop that aid, but
according to the highest standards of Muslim ethics he was asked to forgive and forget,
which he did, with the happiest results to the peace and unity of the Muslim community.
But the general application holds good for all time. A generous patron should not, in
personal anger, withdraw his support even for serious faults if the delinquent repents and
mends his ways. If Allah forgives us, who are we to refuse forgiveness to our fellows?
2975. Good women are sometimes indiscreet because they think of no evil. But even
such innocent indiscretion lands them, and those who hold them dear, in difficulties. Such
was the case with Hadhrat 'Aisha, who was in extreme pain and anguish for a whole
month because of the slanders spread about her. Her husband and her father were also =

- 1009 -

J-18

?
~

~W, ~):-'
!)

24. On the Day when their tongues,
Their hands, and their feet
Will bear witness against them 2976
As to their actions.
25. On that Day Allah
Will pay them back
(All) their just dues,
And they will realise
That Allah is
The (very) Truth,
That makes all things manifest. 2917

". .J."'~;''''-;'''' .",..J.'"

,~""

""'-"

... ,.

O~J~'~~4J)'r:r!~k.i?

~~~~~lj

Women impure are for men impure,
And men impure for women impure,
And women of purity
Are for men of purity,
And men of purity
Are for women of purity:
These are innocent of
All what people say:2978
For them there is forgiveness,
And a provision honourable. 2979

= placed in a most awkward predicament, considering their position and the great work in

which they were engaged. But unprincipled people, who start false slanders, and their
unthinking tools who help in spreading such slanders, are guilty of the gravest spiritual
offence, and their worst punishment is the deprivation of Allah's grace, which is the
meaning of a state of Curse.
2976. Our own limbs and faculties are the strongest witnesses against us if we misuse
them for evil deeds instead of using them for the good deeds for which they were given
to us.
2977. All that we thought of hiding will be clear as day before Allah's Judgment
Seat. because He is the very essence of Truth and Reality. He is the true Light (xxiv.
35). of which all physical light is merely a type or reflection.
2978. The pure consort with the pure, and the impure with the impure. If the
impure, out of the impurity of their thoughts, or imaginations. impute any evil to the
pure, the pure are not affected by it, but they should avoid all occasions for random talk.
2979. Forgiveness for any indiscretion which they may have innocently committed,
and spiritual provision or protection against the assaults of Evil. It is also meant that the
more the sataDs attempt to defame or slander them, the more triumphantly will they be
vindicated and provided with the physical and moral good which will advance their real
life.

- 1010 -

SECTION 4.

27. 0 ye who believe!
Enter not houses other than
Your own, until ye have
Asked permission and saluted
Those in them: that is
Best for you, in order that
Ye may heed (what is seemly).2980
If ye find no one 2981
In the house, enter not
Until permission is given
To you: if ye are asked
To go back, go back:
That makes for greater purity
For yourselves: and Allah
Knows well all that ye do.

It is no fault on your part
To enter houses not used
For living in, which serve
Some (other) use for you: 2982

2980. The conventions of propriety and privacy are essential to a refined life of
goodness and purity. The English saying that an Englishman's home is his castle, suggests
a certain amount of exclusiveness and defiance. The Muslim principle of asking respectful
permission and exchanging salutations ensures privacy without exclusiveness, and
friendliness without undue familiarity.
2981. That is, if no one replies; there may be people in the house not in a
presentable state. Or, even if the house is empty, you have no right to enter it until you
obtain the owner's permission, wherever he may be. The fact of your not receiving a reply
does not entitle you to enter without permission. You should wait, or knock twice or
three times, and withdraw in case no permission is received. If you are actually asked
to withdraw, as the inmates are not in a condition to receive you, you should a fortiori
withdraw, either for a time, or altogether, as the inmates may wish you to do. Even if
they are your friends, you have no right to take them by surprise or enter against their
wishes. Your own purity of life and conduct as well as of motives is thus tested.
2982. The rule about dwelling-houses is strict, because privacy is precious, and
essential to a refined, decent, and well-ordered life. Such a rule of course does not apply
to houses used for other useful purposes, such as an inn or caravanserai, or a shop, or =

-1011-

S.24, A.29-31

J-18

And Allah has knowledge
Of what ye reveal
And what ye conceal.
Say to the believing men
That they should lower
Their gaze and guard 2983
Their modesty: that will make
For greater purity for them:
And Allah is well acquainted
With all that they do.
31. And say to the believing women
That they should lower
Their gaze and guard2984
Their modesty; that they
Should not display their
Beauty and ornaments2985 except
What (ordinarily) appear
Thereof; that they should
Draw their veils over
Their bosoms and not display

a warehouse. But even here, of course, implied pennission from the owner is necessary
as a matter of common-sense. The question in this passage is that of refined privacy, not
that of rights of ownership.
2983. The rule of modesty applies to men as well as women. A brazen stare by a
man at a woman (or even at a man) is a breach of refined manners. Where sex is
concerned, modesty is not only "good form": it is not only to guard the weaker sex, but
also to guard the spiritual good of the stronger sex.
2984. The need for modesty is the same in both men and women. But on account
of the differentiation of the sexes in nature, temperaments, and social life, a greater
amount of privacy is required for women than for men, especially in the matter of dress
and the uncovering of the bosom.
2985. Zinat means both natural beauty and artificial ornaments. I think both are
implied here, but chiefly the former. The woman is asked not to make a display of her
figure except to the following classes of people: (1) her husband, (2) her near relatives
whom a certain amount of neglige is permissible; (3) her women, (4) slaves, male and
female, as they would be in constant attendance; but this item would now be blank, with
the abolition of slavery; (5) men who are free from sexual desire and who usually frequent
the houses; and (6) infants or small children before they get a sense of sex. Cf. also xxxiii.
59.

- 1012 -

S.24, A.31-32

J-18

Their beauty except
To their husbands, their fathers,
Their husbands' fathers, their sons,
Their husbands' sons,
Their brothers or their brothers'
sons,
Or their sisters' sons,
Or their women, or the slaves
Whom their right hands
Possess, or male attendants
Free of sexual desires.
Or small children who
Have no carnal knowledge of
women;
And that they
Should not strike their feet
In order to draw attention
To their hidden ornaments. 2986
And 0 ye Believers!
Turn ye all together
Towards Allah in repentance that ye
May be successful. 2987
32. Marry those among you
Who are single,2988 and
The virtuous ones among
Your slaves, male or female:
If they are in poverty,

2986. It is one of the tricks of showy or unchaste women to tinkle their ankle
ornaments, to draw attention to themselves.
2987. While all these details of the purity and good fonn of domestic life are being
brought to our attention, we are clearly reminded that the chief object we should hold
in view is our spiritual welfare. All our brief Life on this earth is a probation, and we
must make our individual, domestic, and social life all contribute to our holiness, so that
we can get the real success and bliss which is the aim of our spiritual endeavour.
2988. The subject of sex ethics and manners brings us to the subject of marriage.
"Single" (ayanui, plural of Aiyim) here means anyone not in the bond of wedlock,
whether unmarried or lawfully divorced, or widowed.

- 1013 -

S.24, A.32-33

J-18

~ ~WI to.;J:-1
~

~

Allah will give them
Means out of His grace:
For Allah is Ample-giving,2989
And He knoweth all things.
33. Let those who find not
The wherewithal for marriage
Keep themselves chaste, until
Allah gives them means2990
Out of His grace.
And if any of your slaves
Ask for a deed in writing
(For emancipation)
Give them such a deed299I
If ye know any good
In them; yea, give them
Something yourselves
Out of the means which
Allah has given to you.
But force not your maids 2992

2989. Cf. v. 57. Allah's mercy is for all: it is not confined to a class or grade of
people.
2990. A Muslim marriage requires some sort of a dower for the wife. If the man
cannot afford that, he must wait and keep himself chaste. It is no excuse for him to say
that he must satisfy his natural cravings within or outside marriage. It must be within
marriage.
2991. The law of slavery in the legal sense of the term is now obsolete. While it
had any meaning, Islam made the slave's lot as easy as possible. A slave, male or female,
could ask for conditional manumission by a written deed fixing the amount required for
manumission and allowing the slave meanwhile to earn money by lawful means. Such a
deed was not to be refused if the request was genuine and the slave had' character. Not
only that, but the master is directed to help with money out of his own resources in order
to enable the slave to earn his or her own liberty.
2992. Where slavery was legal, what is now called the "white slave traffic" was
carried on by wicked people like 'Abdullah ibn Ubai, the Hypocrite leader at Madinah.
This is absolutely condemned. While modem nations have abolished ordinary slavery, the
"White Slave Traffic" is still a big social problem in individual States. Here it is absolutely
condemned. No more despicable trade can be imagined.

- 1014-

5.24, A.33-35
~

To prostitution when 2993 they desire
Chastity, in order that ye
May make a gain
In the goods of this life.
But if anyone compels them,
Yet, after such compulsion,
Is Allah Oft-Forgiving,
Most Merciful (to them).2994
We have already sent down
To you verses making things
Clear, an illustration from (the story
Of) people who passed away
Before you, and an admonition
For those who fear (Allah).2995

SECfION 5.

35. Allah is the Light 2996
Of the heavens and the earth. 2997
The parable of His Light
Is as if there were a Niche
And within it a Lamp:

2993. I have translated "in" (literally, "if') by "when" because this is not a
conditional clause but an explanatory clause, explaining the meaning of "force". "Forcing"
a person necessarily means that it is against the wish or inclination of the person forced.
Even if they were to give a formal consent, it is not valid.
2994. The poor unfortunate girls, who are victims of such a nefarious trade, will yet
find mercy from Allah, whose bounties extend to all His creatures.
2995. This prepares the way for the magnificent Verse of Light that follows, and its
sublime meaning.
2996. Embedded within certain directions concerning a refined domestic and social
life, comes this glorious parable of light, which contains layer upon layer of transcendent
truth about spiritual mysteries. No notes can do adequate justice to its full meaning.
Volumes have been written on this subject. In these notes I propose to explain the
simplest meaning of this passage.
2997. The physical light is but a reflection of the true Light in the world of Reality,
and that true Light is Allah. We can only think of Allah in tenns of our phenomenal
experience, and in the phenomenal world, light is the purest thing we know, but physical

- 1015 -

=

S.24, A.35

.rs- ~WI ,.):-1

J-18
~

~

The Lamp enclosed in
The glass as it were
A brilliant star: 2999
Lit from a blessed Tree,3ooo
An Olive, neither of the East
Nor of the West ,3001

= light has drawbacks incidental to its physical nature: e.g. (1) it is dependent upon some
source external to itself; (2) it is a passing phenomenon; if we take it to be a form of
motion or energy it is unstable, like all physical phenomena; (3) it is dependent on space
and time; its speed is 186,000 miles per second, and there are stars whose light takes
thousands of years before it reaches the earth. The perfect Light of Allah is free from
any such defects.

2998. The first three points in the Parable centre round the symbols of the Niche,
the Lamp, and the Glass. (1) The Niche (Mishkiit) is the little shallow recess in the wall
of an Eastern house, fairly high from the ground, in which a light (before the days of
electricity) was usually placed. Its height enabled it to diffuse the light in the room and
minimised the shadows. The background of the wall and the sides of the niche helped
to throw the light well into the room, and if the wall was white-washed, it also acted
as a reflector: the opening in front made the way for the light. So with the spiritual Light;
it is placed high, above worldly things; it has a niche or habitation of its own, in
Revelation and other Signs of Allah; its access to men is by a special Way, open to all,
yet closed to those who refuse its rays. (2) The Lamp is the core of the spiritual Truth,
which is the real illumination; the Niche is nothing without it; the Niche is actually made
for it. (3) The Glass is the transparent medium through which the Light passes. On the
one hand, it protects the light from moths and other forms of low life and from gusts
of wind, and on the other, it transmits the light through a medium which is made up
of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so
arranged as to admit the subtle to the gross by its transparency. So the spiritual Truth
has to be filtered through human language or human intelligence to make it intelligible
to mankind.
2999. The glass by itself does not shine. But when the light comes into it, it shines
like a brilliant star. So men of God, who preach Allah's Truth, are themselves illuminated
by Allah's Light and become the illuminating media through which that Light spreads and
permeates human life.
3000. The olive tree is not a very impressive tree in its outward appearance. Its
leaves have a dull greenish-brown colour, and in size it is inconspicuous. But its oil is
used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a
specially fine flavour. Cf. n. 2880 to xxiii. 20. For the illuminating quality of its oil, see
n. 3002 below.
3001. This Olive is not localised. It is neither of the East nor of the West. It is
universal, for such is Allah's Light. As applied to the olive, there is also a more literal
meaning, which can be allegorised in a different way. An olive tree with an eastern aspect

36. (Lit is such a Light)3004
In houses, which Allah
Hath permitted to be raised300s
To honour; for the celebration,
In them, of His name:

= gets only the rays of the morning sun; one with a western aspect, only the rays of the
western sun. In the northern hemisphere the south aspect will give the sun's rays a great
part of the day, while a north aspect will shut them out altogether, and vice versa in
the southern hemisphere. But a tree in the open plain or on a hill will get perpetual
sunshine by day; it will be more mature, and the fruit and oil will be of superior quality.
So Allah's light is not localised or immature: it is perfect and universal.
3002. Pure olive oil is beautiful in colour, consistency, and illuminating power.
The world has tried all kinds of illuminants, and for economic reasons or convenience,
one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils
are superior to electricity, mineral oils, and animal oils. And among vegetable oils, olive
oil takes a high place and deserves its sacred associations. Its purity is almost like light
itself: you may suppose it to be almost light before it is lit. So with spiritual Truth: it
illuminates the mind and understanding imperceptibly, almost before the human mind and
heart have been consciously touched by it.
3003. Glorious, illimitable Light, which cannot be described or measured. And there
are grades and grades of it, passing transcendently into regions of spiritual height, which
man's imagination can scarcely conceive of. The topmost pinnacle is the true prototypal
Light, the real Light, of which all others were reflections, the Light of Allah.
3004. The punctuation of the Arabic text makes it necessary to carry back the
adverbial clause "in houses", to something in the last verse, say "Lit from a blessed
Tree" ,-the intervening clauses being treated as parenthetical.
3005. That is, in all places of pure worship; but some Commentators understand
special Mosques, such as the Ka'ba in Makkah or Mosques in Madinah or Jerusalem; for
these are specially held in honour.

- 1017 -

8.24, A.36-38

J-18

.rs- ~Wl ,..rJ:-1
~

In them is He glorified
In the mornings and
In the evenings, (again and
again),-3006
37. By men whom neither
Trade nor sale
Can divert from the
Remembrance 3OO7
Of Allah, nor from regular Prayer,
Nor from paying zakat
Their (only) fear is
For the Day when
Hearts and eyes
Will be turned about,_3008
38. That Allah may reward them
According to the best3OO9
Of their deeds, and add
Even more for them
Out of His Grace:
For Allah doth provide
For those whom He will,
Without measure.

3006. In the evenings: the Arabic word is Asw, a plural of a plural, to imply
emphasis: I have rendered that shade of meaning by adding the words "again and again".
3007. "Remembrance of Allah" is wider than Prayer: it includes silent contemplation,
and active service of Allah and His creatures. The regular Prayers and regular Charity
are the social acts perfonned through the organised community.
3008. Some renderings suggest the effects of terror on the Day of Judgment. But here
we are considering the case of the righteous, whose "fearU of Allah is akin to love and
reverence and who (as the next verse shows) hope for the best reward from Allah. But
the world they will meet will be a wholly changed world.
3009. The best of the righteous do not deserve the reward that they get: all their
faults are forgiven, and only their best actions are considered in the reward that they get.
Nay, more! Out of the unbounded Grace of Allah even more is added to them. For in
giving rewards, Allah's bounty is boundless.

- 1018 -

5.24, A.39-40

J-18

39. But the Unbelievers,-

Their deeds are like a mirage3010
In sandy deserts, which
The man parched with thirst
Mistakes for water; until
When he comes up to it,
He finds it to be nothing:3()l I
But he finds Allah3012
There, and Allah
Will pay him his account:
And Allah is swift
In taking account.
40. Or (the Unbelievers' state)
Is like the depths of darkness
In a vast deep ocean,
Overwhelmed with billow
Topped by billow,
Topped by (dark) c1ouds: 3013
Depths of darkness, one 3014

3010. We have had various metaphors to give us an idea of the beneficent Light of
Allah. Now we have contrasted metaphors to enable us to see those who deny or refuse
that Light, and are overwhelmed in uUer darkness. The Light (of Allah) is an absolute
Reality, and is mentioned first, and the souls that follow that Light are a reflected reality
and are mentioned after the Light. On the other hand the Darkness is not a reality in
itself, but a negation of reality; the reflected existences that refuse the Light are
mentioned, and then their state, which is Unreality. Two metaphors are given: a mirage,
in this verse, and the depths of darkness in the sea, in the next.
3011. The mirage, of which I have seen several instances in the Arabian deserts and
in Egypt, is a strange phenomenon of illusion. It is a trick of our vision. In the language
of our Parable, it rejects the Light which shows us the Truth, and deceives us with
Falsehood. A lonely traveller in a desert, nearly dying of thirst, sees a broad sheet of
water. He goes in that direction, lured on and on, but finds nothing at all. He dies in
protracted agony.
3012. The rebel against Allah finds himself like the man deluded by a mirage. The
Truth which he rejected is always with him. The mirage which he accepted leads to his
destruction.
3013. What a graphic picture of darkness in the depths of the Ocean, wave upon
wave, and on top of all, dense dark clouds! There is so little light even in ordinary
depths of the Ocean that fishes which live there lose their eyes as useless organs.
3014. A contrast to uLight upon Light" in xxiv. 35 above.

- 1019 -

J-18

S.24, A.40-43

~ ~W, "):-'

Above another: if a man
Stretches out his hand,
He can hardly see it!
For any to whom Allah
Giveth not light,
There is no Iight!3015
SECTION 6.
Seest thou not that it is
Allah Whose praises all beings
In the heavens and on earth 3016
Do celebrate, and the birds
(of the air) with wings3017
Outspread? Each one knows
Its own (mode of) prayer
And praise. And Allah
Knows well all that they do.
42. Yea, to Allah belongs
The dominion of the heavens
And the earth; and to Allah
Is the return. 3018
Seest thou not that Allah
Makes the clouds move
Gently, then joins them
Together, then makes them

3015. The true source of Light in the world of Reality is Allah, and anyone who
cuts himself off from that Light is in utter darkness indeed, for it is the negation of the
only true Light, and not merely relative darkness, like that which we see, say, in the
shadows of moonlight.
3016.

Cf.

xxi. 19-20.

3017. All denizens of the heavens, such as angels, all denizens of the earth (including
the waters) such as man, animals, insects, fishes, etc., and all denizens of the air, such
as birds, celebrate the praises of Allah. Each has his own mode of prayer and praise.
It is not necessarily with words, for language (as we know it) is peculiar to man. But
actions and other路 modes of self-expression recognise and declare the Glory of Allah.
3018. To Him we belong; and to Him we shall return. Not only we, but aU Creation,
proclaims this in the whole world.

- 1020 -

J-18

r- ~~\ ~):-\
~

~

Into a heap?-then wilt thou
See rain issue forth 3019
From their midst. And He
Sends down from the sky
Mountain masses (of clouds)
Wherein is hail: He strikes
Therewith whom He pleases
And He turns it away
From whom He pleases.
The vivid flash of its lightning
Well-nigh blinds the sight.
44. It is Allah Who alternates
The Night and the Day:3020
Verily in these things
Is an instructive example
For those who have vision!
45. And Allah has created
Every animal from water: 3021
Of them there are some
That creep on their bellies;
Some that walk on two legs:

3019. Artists, or lovers of nature, or observers of clouds will appreciate this
description of cloud effects-thin clouds floating about in fantastic shapes, joining together
and taking body and substance, then emerging as heavy clouds heaped up, which condense
and pour forth their rain. Then the heavy dark clouds in the upper regions, that bring
hail,-how distinct and yet how similar! They are truly like mountain masses! And when
the hailstones fall, how local their area! It hits some localities and leaves free others
almost interlaced! And the lightning-how blinding flashes come from thunderous clouds!
In this Book of Nature can we not see the hand of the powerful and beneficent Allah?
3020. His power, wisdom, and goodness are shown no less in the regular phenomena
of nature like the succession of Day and Night, than in the seasonal or seemingly irregular
movements of clouds and rain and hail and lightning. Those who have- the spiritual vision
can read this Book of Allah with delight and instruction.
3021. Cf xxi. 30, n. 2691. Protoplasm is the basis of aU living matter, and "the vital
power of protoplasm seems to depend on the constant presence of water".

- 1021 -

S.24, A.45-49

J-18

.rs- L,r-W' ~;I:-'

And some that walk on four. 3022
Allah creates what He wills;3023
For verily Allah has power
Over all things.
46. We have indeed sent down
Signs that make things manifest:
And Allah guides whom He wills
To a Way that is straight.
47. Th ey3024 say, "We believe
In Allah and in the Messenger,
And we obey": but
Even after that, some of them
Turn away: they are not
(Really) Believers.
48. When they are summoned
To Allah and His Messenger,
In order that he may judge
Between them, behold, some
Of them decline (to come).
49. But if the right is3025
On their side, they come
To him with all submission.

3022. The creeping things include worms and lowly forms of animal life as well as
reptiles (like snakes), centipedes, spiders, and insects. Where these have legs they are
small, and the description of creeping or crawling is more applicable to them than that
of walking. Fishes and sea-animals generally cannot be said to walk: their swimming is
like "creeping on their bellies". Two-legged animals include birds and man. Most of the
mammals walk on four legs. This includes the whole of the animal world.
3023. In Allah's Will and Plan, the variety of forms and habits among animals is
adapted to their various modes of life and stages of biological development.
3024. The Hypocrites, far from profiting from Allah's Light and Revelation, or
declaring their open hostility, play fast and loose according to their selfish worldly aims.
3025. The Hypocrites only wanted to go to the judge who they thought was likely
to give judgment in their favour. If their case was incontestable, and justice was on their
side, they readily came to the Prophet, knowing that he was just and would judge in their
favour. even against his own adherents. But if they had done wrong, an impartial judge
was not to their taste. They would rather go to some one who would tip the balance
in their favour! This form of selfishness and iniquity was not confined to the Hypocrites
of Madinah. It is common in all ages. and should be suppressed.

- 1022 -

Is it that there is
A disease in their hearts?
Or do they doubt,
Or are they in fear,
That Allah and His Messenger
Will deal unjustly with them?
Nay, it is they themselves
Who do wrong. 3026
SECfION 7.
51. The answer of the Believers,
When summoned to Allah
And His Messenger, in order
That he may judge between them,
Is no other than this:
They say, "We hear and we
obey,,:3027
It is such as these
That will prosper.3028
It is such as obey
Allah and His Messenger,
And fear Allah and do
Right, that will triumph.

53. They swear their strongest oaths
By Allah that, if only thou
Wouldst command them, they

3026. The real fact is that their conscience smites them. They know their own
iniquity, and do not wish to go before a just judge who would be open to no influence
and would be sure to give a righteous decree.
3027. Cf ii. 285. Contrast with it the attitude of the Unbelievers or Hypocrites, who
say aloud, "we hear", but intend in their hearts to disobey (ii. 93).

3028. True happiness, whether here or in the Hereafter, is not to be attained by
fraud or duplicity: it is the privilege of those who listen attentively to good counsel and
carry i~ out in their lives.

- 1023 -

J-18

.rs- ~WI ~):-I

Would leave (their homes).3029
Say: "Swear ye not;
Obedience is (more) reasonable;
Verily, Allah is well acquainted
With all that ye do."
54. Say: "Obey Allah, and obey
The Messenger: but if ye turn
Away, he is only responsible
For the duty placed on him
And ye for that placed
On you. If ye obey him,
Ye shall be on right guidance.
The Messenger's duty is only
To preach the clear (Message)". 3030
55. Allah has promised, to those
Among you who believe
And work righteous deeds, that
He 3031
Will, of a surety, grant them
In the land, inheritance
(Of power), as He granted it

3029. Some people, especially hypocrites, give hyperbolic assurances, as did the
Madinah Hypocrites to the holy Prophet, that they would do any bidding, even to the
forsaking of their hearths and homes. To this they are ready to swear their strongest
oaths, which mean nothing. They are asked to spare their oaths, and quietly do at least
such unheroic duties as they are asked to do in every-day life. Idle words are not of the
least value. Allah will judge by your actions, and He knows all, whether it is open
or secret.
3030. 'If you disobey Allah's commands as explained by His Prophet, you are not
going to be forced. The Prophet's mission is to train your will and explain clearly all the
implications of your conduct. The responsibility for your conduct rests entirely on
yourselves.
3031. Three things are promised here, to those who have Faith and obey Allah's
Law: (1) that they will inherit power and authority in the land, not for any selfish
purposes of theirs nor by way of favouritism, but in order that they may maintain Allah's
Law; (2) that the Religion of Right, which Allah has chosen for them, will be openly
established, and will suppress all wrong and oppression; (3) that the righteous will live
in peace and security, instead of having to suffer persecution, or leave their hearths and
homes for the cause of Allah, or practise the rites of their Faith in secret.

- 1024 -

5.24, A.55-57

J-18

~ ~\:.J1 ~-*I
~

- 1025 -

S.24 t A.58
tf.

SECTION 8.

58. 0 ye who believe!3033
Let those whom your right hands3t134
Possess, and the (children) among
you
3035
Who have not come of age
Ask your permission (before
They come to your presence),
On three occasions: before
Morning prayer; the while
Ye doff your clothes
For the noonday heat;
And after the late-night prayer:
These are your three timcs 3036
Of undress: outside those times
It is not wrong for you
Or for them to move about
Attending to each other:
Thus does Allah make clear
The Signs to you: for Allah
Is full of knowledge and wisdom.

3033. We now come to rules of decorum within the family circle in refined society.
Servants and children have rather more freedom of access, as they come and go at all
hours, and there is less ceremony with them. But even in their case there are limitations.
During the night, before morning prayer, i.e., before dawn, they must discreetly ask for
permission before they enter, partly because they must not unnecessarily disturb people
asleep, and partly because the people are then undressed. The same applies to the time
for the midday siesta, and again to the time after night prayers, when people usually
undress and turn in to sleep. For grown-ups the rule is stricter: they must ask permission
to come in at all times (xxiv. 59).
3034. This would mean slaves in a regime of slavery.
3035. I have translated "come of age" euphemistically for "attain the age of puberty".
3036. It is a mark of refinement for ladies and gentlemen not to be slipshod or
vulgarly familiar, in dress, manners, or speech; and Islam aims at making every Muslim
man or woman, however humble in station, a refined gentleman or lady, so that he or
she can climb the ladder of spiritual development with humble confidence in Allah, and
with the co-operation of his brothers and sisters in Islam. The principles here laid down

- 1026 -

=

S.24, A.59-60
{i:.

But when the children among you3037
Come of age ,let them (also)
Ask for permission, as do those
Before them: 3038
Thus does Allah make clear
His Signs to you: for Allah
[s full of knowledge and wisdom. 3039
60. Such elderly women 3040 as are
Past the prospect of marriage,There is no blame on them
If they lay aside
Their (outer) garments, provided
They make not a wanton display
Of their beauty: but
It is best for them
To be modest: and Allah
Is One Who sees and knows 3041
All things.

apply, if they are interpreted with due elasticity. even if social and domestic habits
change, with changes in climate or in racial and personal habits. Punctilious self-respect
and respect for others, in small things as well as great, are the key-notes in these simple
rules of etiquette.

3037. Children among you: i.e., in your house, not necessarily your own children.
All in the house, including the stranger within your gate, must confonn to these
wholesome rules.
3038. Those before them, i.e., those who have already been mentioned in the
previous verse. It is suggested that each generation as it grows up should follow the
wholesome traditions of its predecessors. While they were children, they behaved like
children: when they grow up, they must behave like grown-ups.
3039. The refrain connects up this verse with the last verse, whose meaning is
completed here. The slight variation ("His Signs" here, against "the Signs" there) shows
that this verse is more personal, as referring to children who have now become
responsible men and women.
3040. For elderly women in the home the rules of dress and decorum are not so
exacting as for younger women, but they are also enjoined to study modesty, both because
it is good in itself, and as an example to the younger people.
3041. Another example of a refrain: see n. 3039 above. Verses 58 and 59 were closer
connected: their refrain was practically identical. This verse, though ancillary, is less
closely connected: its refrain comes in like a half-note in a melody.

- 1027 -

S.24 t A.61

J-18

~

no faul t in the
one born lame, nor
afflicted with iIIness,3042
yourselves, that ye
Should eat in your own houses,
Or those of your fathers,
Or your mothers, or your brothers,
Or your sisters, or your father's
brothers
Or your fatherts sisters,
Or your mother's brothers,
Or your motherts sisters,
Or in houses of which
The keys are in your possession,
Or in the house of a sincere
Friend of yours: there is
No blame on you, whether
Yc eat in company or
Separately. But if ye
Enter houses, salute each otherA greeting of blessing
And purity as from Allah. 3043

3042. There were various Arab superstitions and fancies which are combated and
rejected here. (1) The blind, or the halt, or those afflicted with serious disease were _
supposed to be objects of divine displeasure, and as such not fit to be associated with
us in meals in our houses: we are not to entertain such a thought, as we are not judges
of the causes of people's misfortunes, which deserve our sympathy and kindness. (2) It
was considered unbecoming to take meals in the houses of near relatives: this taboo is
not approved. (3) A similar superstition about houses in our possession but not in our
actual occupation is disapproved. (4) If people think they should not fall under obligation
to casual friends, that does not apply to a sincere friend, in whose company a meal is
not to be rejected, but welcomed. (5) If people make a superstition either that they
should always eat separately, or that they must always eat in company, as some people
weary of their own company think, either of them is wrong. Man is free and should
regulate his life according to needs and circumstances.
3043. The shades of meaning in Salam are explained in n. 2512 to xix. 62. Here,
we were first told that we might accept hospitality and good fellowship in each other's
houses. Now we are told what spirit should animate us in doing so. It should not be a
spirit only of self-satisfaction in a worldly sense. It should rather be a spirit of good-will
in the highest spiritual sense of the term-purity of motives and purity of life, as in the
sight of Allah.

- 1028 -

S.24, A.61路62
f)

Thus does Allah make clear
The Signs to you: that ye
May understand. 3044
SECfION 9.
62. Only those are Believers,
Who believe in Allah and
His Messenger: when they are
With him on a matter
Requiring collective action,3045
They do not depart until
They have asked for his leave;
Those who ask for the leave
Are those who believe in Allah
And His Messenger; so when
They ask for thy leave,
For some business of their,
Give leave to those of them
Whom thou wilt,3046 and ask
Allah for their forgiveness;3047
For Allah is Oft-Forgiving,
Most Merciful.

3044. See notes 3039 and 3041 above. The refrain comes again, in a different form,
closing the argument from a different point of view.

3045. Matter requiring collective action: anything that affects the Community as a
whole: Jumu'a and "id prayers are periodical occasions. of this kind, but what is meant
here is, I think, joint consultations with a view to joint undertakings, such as a Jihad,
or some kind of organisation in peace.
3046. That is, those to whom, in the exercise of your impartial discretion, you think
it expedient to give leave. "Will", unless the context shows otherwise, means "right will",
not a will without any definite principle behind it.
3047. In important matters of general consultation, even though leave of absence is
given on sufficient excuse, it implies some defect in duty on the part of the person to
whom the leave is given, and therefore the need of forgiveness 路from Him to Whom we
owe duty in a perfect measure.

- 1029 -

S.24, A.63-64

Deem not the summons
Of the Messenger among yourselves
Like the summons of one 3048
Of you to another: Allah
Doth know those of you
Who slip away under shelter
Of some excuse: then
Let those beware who
Withstand the Messenger's order,
Lest some trial befall them,3049
Or a grievous Chastisement
Be inflicted on them.
64. Be quite sure that
To Allah doth belong
Whatever is in the heavens
And on earth. Well doth He
Know what ye are intent upon: 30S(I
And the day they will be
Brought back to Him, He
Will tell them the truth
Of what they did: 31151
For Allah doth know
All things.

3048. Three significations are possible. One is that adopted in the Translation, which
agrees with the view of most Commentators. Another would be: 'Do not think that the
prayer of the Prophet of Allah is like your ordinary requests to another: the Prophet's
prayer will be about serious matters and will be accepted by Allah'. A third interpretation
would be: 'Do not address the Prophet familiarly as you would address one another: use
proper terms of respect for him.'
3049. The "trial" is understood to be some misfortune in this life. and the "grievous
Penalty" to be the punishment in the Hereafter.
3050. The condition or position you are in, the motives which actuate you, and the
ends you have in view.
3051. Things misunderstood or maligned, falsely praised or held in honour, or
fraudulently shown to be good when they are evil-everything will be revealed in its true
light on the Day of final Judgment.

- 1030 -

- 1031 -

Sura AI-Furqan 25

1-3

~

AI-Furqan, or The Criterion.
In the name of Allah, Most Gracious,
Most Merciful.
1. Blessed 3052 is He Who
Sent down the Criterion 3053
To His servant, that it3054
May be an admonition
To all creatures;2. He to Whom belongs
The dominion of the heavens
And the earth: no son
Has He begotten, nor has He
A partner in His dominion:
It is He Who created
All things, and ordered them
In due proportions. 3055
3. Yet have they taken,3056

Besides Him, gods that can

3052. Tabiiraka: the root meaning is "increase" or "abundance". Here that aspect of
Allah's dealing with His creatures is emphasised, which shows His abundant goodness to
all His creatures, in that He sent the Revelation of His Will, not only in the unlimited
Book of Nature, but in a definite Book in human language, which gives clear directions
and admonitions to all. The English word "blessed" hardly conveys that meaning, but I
can find no other without departing far from established usage. To emphasise the meaning
I have explained, I have translated "Blessed is ... ", but "Blessed be ... " is also admissible,
as it brings out another shade of meaning, that we praise and bless His holy name.
3053. That by which we can judge clearly between right and wrong. Here the
reference is to the Our-an, which has already been symbolised by Light. This symbol is
continued here, and many contrasts are shown, in the midst of which we can distinguish
between the true and the false by Allah's Light, especially the contrast between
righteousness and sin.
3054. The pronoun in yakana may refer either to Furqiin (the Criterion) or to 'Abd
(the holy Prophet). In either case the ultimate meaning is the same. The Our-an is the
standing Criterion for judgment between right and wrong.
3055. The majesty of Allah and His independence of all wants or help are mentioned
to show how exceedingly great is His goodness in revealing His Will to us.
3056. This is the first great distinction taught by the Criterion; to know the attributes
of the true God, as against the false fancies of men.

- 1032 -

S.25, A.3-6

r

J-18

!)

IJ

lfWI "):-'
~

"0 ~li~\

__~II!)~

Create nothing but are themselves
Created; that have no control
Of hurt or good to themselves;
Nor can they control Death
Nor Life nor Resurrection.
4. But the Misbelievers say:
"Naught is this but a lie 3057
Which he has forged,
And others have helped him
At it." In truth it is they
Who have put forward
An iniquity and a falsehood.
5. And they say: "Tales of
The ancients, which he has caused
To be written: and they
Are dictated before him
Morning and evening. ,,3058
6. Say: "The (Qur-an) was sent down
By Him Who knows
The secret (that is) in the heavens 3059

3057. Ifk, which I have translated a "lie" may be distinguished from zur at the end
of this verse, translated "falsehood". The "lie" which the enemies attributed to the holy
Prophet of Allah was supposed to be something which did not exist in reality, but was
invented by him with the aid of other people: the implication was that (1) the Revelation
was not a revelation but a forgery, and that (2) the things revealed e.g. the news of the
Hereafter, the Resurrection, the Judgment, the Bliss of the Righteous and the sufferings
of the Evil, were fanciful and had no basis in fact. Delusion is also suggested. The reply
is that, so far from that being the case, the facts were true and the charges were false
(zur),-the falsehood being due to the habits of iniquity for which the Misbelievers' whole
mental and spiritual attitude was responsible.
3058. In their misguided arrogance they say: 'We have heard such things before; they
are pretty tales which have come down from ancient times; they are good for amusement,
but who takes them seriously?' When the beauty and power of the Revelation are pointed
out, and its miracle as coming from an unlearned man, they again hint at other men who
wrote them, though they could not produce anyone who could write anything like it.
3059. The answer is that the Our-an teaches spiritual knowledge of what is ordinarily
hidden from men's sight, and such knowledge can only come from Allah, to Whom alone
is known the secret of the whole Creation. In spite of man's sin and shortcomings, He
forgives, and He sends His most precious gift, i.e., the revelation of His Will.

- 1033 -

oJ"...,

~

S.25, A.6-9

J-18

r

~WI ~..;J:-I

And the earth: verily He
Is Oft-Forgiving, Most Merciful."
7. And they say: "What sort
Of a messenger is this,
Who eats food, and walks
Through the streets? Why
Has not an angel
Been sent down to him
To give admonition with him?3060
8. "Or (why) has not a treasure
Been bestowed on him, or
Why has he (not) a garden
For enjoyment?,,3061 The wicked
Say: "Ye follow none other
Than a man bewitched. ,,3062
9. See what kinds of comparisons
They make for thee!
But they have gone astray,
And never a way will they
Be able to find !3063

3060. This is another objection: 'He is only a. man like us: why is not an angel sent
down, if not by himself, at least with him?' The answer is: angels would be of no use
to men as Messengers, as they and men would not understand each other, and if angels
came, it might cause more confusion and wonder than understanding in men's minds. Cf.
xxi. 7-8; xxvii, 94-95. The office of an angel is different. A teacher for mankind is one
who shares their nature, mingles in their life, is acquainted with their doings, and
sympathises with their joys and sorrows.
3061. Literally, 'that he may eat out of it'. As shown in n. 776 to v. 69, akala (to
eat) has a comprehensive meaning, implying enjoyment of all kinds. Here the garden itself
stands for a type of the amenities of life: its fruits would be available for eating, its
coolness for rest and refreshment, its waters and its landscape for aesthetic delight.

3062. Cf. xvii. 47. This speech, of the wicked or the ungodly, is meant to be even
more bitter than that of the Misbelievers. It makes out the Prophet to be a demented
fool!
3063. The charges the enemies made against the Messenger of Allah recoiled on
those who made them. The Messenger was vindicated, and went from strength to strength,
for Allah's Truth will always prevail. The men who perversely leave the way of truth,
righteousness, and sincerity, have not only missed the Way, but on account of their
perversity they will never be able to find any way by which they can get back to Truth.

- 1034 -

5.25, A.IQ-12

J-18

~

10. Blessed is He Who,3064
If that were His Will,
Could give thee better (things)
Than those,-Gardens beneath
which306S
Rivers flow; and He could
Give thee Palaces (secure
To dwell in).
11. Nay, they deny the Hour
(Of the Judgment to come):3066
But We have prepared
A Blazing Fire for such
As deny the Hour:
When it sees them
From a place far off,
They will hear its fury
And its raging sigh. 3067

3064. Cf above, xxv. 1. The reminiscent phrase shows that the first argument, about
the Revelation and Prophethood, is completed, and we now pass on to the contrast, the
fate of the rejecters of both.

3065. This phrase is usually symbolical of the Bliss in the Hereafter. If it were Allah's
Plan, He could give his Messengers complete felicity and power in this life also. Instead
of being persecuted, mocked, driven out of their homes, and having to exert their utmost
powers of body, mind, and character to plant the flag of Truth in an unbelieving world,
they could have lived in ease and security. But that would not have given the real lessons
they came to teach struggling humanity by their example.
3066. Denying the Hour of Judgment means denying the power of Justice and Truth
to triumph; it means asserting the dominion of Evil. But Allah himself will punish them,
as shown in the following verses.
3067. For zafir, a deep emission of breath or a sigh, see n. 1607 to xi. 106. Here
the Fire is personified. It is raging with hunger and fury, and as soon as it sees them
from ever so far, it emits a sigh of desire. Till then they had not realised their full danger.
Now, just as their heart begins to tremble with terror, they are bound together-like with
like,-and cast into the roaring flames!

- 1035 -

S.2S, A.13-17

And when they are cast,
Bound together, into a
Constricted place therein, they
Will plead for destruction
There and then!3068
14. "This day plead not
For a single destruction:
Plead for destruction oft-repeated!"

"".

....

/
". ."" /
"/" ". "." ". ." ~
~~.)~\~J~\J:'\~~~

Â˘l~:~

15. Say: "Is that best, or
The eternal Garden, promised 3069
To the righteous? For them,
That is a reward as well
As a final abode. 307()
"For them there will be
Therein all that they wish for:
They will dwell (there) for aye:
A promise binding upon
Thy Lord. ,,3071
17. The Day He will gather
Them together as well as
Those whom they worship
Besides Allah, He will ask: 3072

3068. Anything-total annihilation-would be better than the anguish they will suffer.
But no annihilation will be granted to them. One destruction will not be enough to wipe
out the intensity of their anguish. They will have to ask for many destructions, but they
will not get them!
3069. Shifting the scene back to this life, they may fairly be asked: "Here is the result
of the two courses of conduct: which do you prefer?"
3070. To the righteous, the final Bliss will in one sense be a reward. But the word
"reward" does not truly represent facts, for two reasons: (1) the Bliss will be greater than
they deserved; and (2) righteousness is its own reward. The best way of expressing the
result wouJd be to say that their highest Wish will now have been attained; the goal will
have been reached; they will be in Allah's Presence. That is salvation in the highest.
3071. That is the sort of thing-to be prayed for from Allah which he has made
binding upon Himself and not ephemeral things, even though they may be good. And
that is the sort of thing that Allah has promised and undertaken to give.
3072. The question is as in a Court of Justice, to convince those who stand arraigned.

- 1036 -

S.25, A.17-19

?

1-18

{1.

fJ,

~l:J1 ~):-\
~

Yo c)\i;J1 OJ.,.....

.~~~

~

it ye who led
These My servants astray,
Or did they stray
From the Path themselves?"
18. They will say: "Glory to Thee!

Not meet was it for us
That we should take
For protectors others besides
Thee: 3073
But Thou didst bestow,
On them and their fathers,
Good things (in life), until
They forgot the Message:
For they were a people
Destroyed".
19. (Allah will say): "Now

Have they proved you liars
In what ye say: so
Ye cannot avert (your penalty)3014
Nor (get) help." And whoever
Among you does wrong,
Him shall We cause to taste
Of a grievous Chastisement.

3073. The creatures of Allah who were worshipped will prove that they never asked
for worship : on the contrary they themselves worshipped Allah and sought the protection
of Allah and of. none but Allah. Cf. xlvi. 5-6. They will go further and show that the
false worshippers added ingratitude to their other sins: for Allah bestowed abundance on
them, and they blasphemed against Allah. They were indeed "worthless and destroyed",
for the word bar bears both significations.
3074. The argument is as in a court of justice. If the false worshippers plead that
they were misled by those whom they falsely worshipped, the latter will be confronted
with them and will prove that plea to be false. No help can be got from them, and the
penalty cannot then be averted. After all these things are thus explained in detail
beforehand, all ungodly men should repent and tum to Allah. False worship is here
indentified with sin, for sin is disobedience to Allah, and arises from a wrong appreciation
of Allah's attributes and His goodness to His creatures. The sinful man refuses, in his
conduct, to serve Allah: he serves other things than Allah.

- 1037 -

r

J-18
~

w-o WI 6):-1
~

20. And the messengers whom
Sent before thee were all
(Men) who ate food
And walked through the markets. 3075
We have made some of you
As a trial for others: 3076
Will ye have patience?
For Allah is One Who
Sees (all things).
SECTION 3.
21. Those who do not hope
To meet US3077
(For Judgment) say:
"Why are not the angels
Sent down to us, or
(Why) do we not see 3078
OUf Lord?" Indeed they
Have an arrogant conceit
Of themselves, and mighty
Is the insolence of their impiety!

3075. Cf. above, xxv. 7.

3076. In Allah's universal Plan, each unit or thing serves a purpose. If some are rich,
the poor should not envy them: it may be that the rich man's proximity is itself a trial
of their virtue. If some are poor, the righteous rich should not despise or neglect them:
it may be that their coming within their sight is a trial for the real feeling of charity or
brotherly love in the rich. If A is bad-tempered or persecutes or ill-uses B, it may be
an opportunity for B to show his patience or humility or his faith in the ultimate
prevalence of justice and truth. Whatever our experiences with other human beings may
be, we must make them subserve the ends of our spiritual improvement and perhaps
theirs also.
3077. The blasphemers who have given up all Faith and laugh at the Hereafter:
nothing is sacred to them: their arrogance and insolence are beyond aU bounds.
3078. Cf. ii. 55. The Israelites in the time of Moses demanded to see Allah. But
they were struck with thunder and lightning even as they looked on. Indeed death would
have been their fate, had it not been for the mercy of Allah.

- 1038路

S.25, A.22-26

y 0 ~li)11 OJ)'"'

J-19

l

!J..&.-fJ...1).

22. The Day they see the angels,No joy will there be
To the sinners that Day:
The (angels) will say:
"There is a barrier
Forbidden (to you) altogether!,,3079

23. And We shall turn
To whatever deeds they did
(In this life), and We shall
Make such deeds as floating dust
Scattered about. 3080

Will be well, that Day,
In their abode, and have
The fairest of places for repose. 308 }
25. The Day the heaven shall be
Rent asunder with c1ouds,3082
And angels shall be sent down,
Descending (in ranks),-

..,

,;,....

"......

24. The Companions of the Garden

~ ............ ~
........ ~ ......
'--.1~~~~L..,..~~\,-~\
.~--.---

~-"""e::.---...J;.,

~~~y;
~;:.."

-1 ,,;..-..,

,1

_

,1

-::

....

~U.JJJ..--.l~{\,;J\c,4 "\~yJ
~

..

r -

~~

~~

....

~~..jU

That Day, the dominion
Right by
Shall be (wholly) for The 3083

~

.....:--1\ ~::: ,,I

...............

).",#

,;jA'-..r!.~
\"L.
&)~ \
....
....
~ e-:J;.

.........

...

...

~(
·_.~'\i~I' ~'~
~~'-1~ cr~J!u~J

3079. They will not be allowed to enjoy any of the felicity or peace which will be
the normal state of the new world of Reality. Their own past will stand as a barrier to
shut them off.
3080. The false hopes they built on in this life, and the deeds did under the shadow
of such false hopes will be dissipated as if they were dust flying about in the wind. They
will have no value whatever.
3081. The barrier which will shut out the evil ones will not exist for the righteous,
who will have an abode of bliss and repose, for they will be in the Garden of bliss.
3082. It will be a new world. and the way to describe it must necessarily draw upon
our present experience of the finest things in nature. The sky. which now appears remote
and unpeopled will be rent asunder. There will appear clouds of glory-angels and spiritual
Lights of all grades and ranks-and the true majesty and goodness of Allah will be visible
as it should be in reality. and as it is not now, on account of "our muddy vesture of
decay".
3083. See last note.

- 1039 -

>.25, A.26-30

J-19

~

Most Gracious: it will be
A Day of dire difficulty
For the Misbelievers.
27. The Day that the wrong-doer
Will bite at his hands,
He will say, "Oh! would that
I had taken a (straight) path
With the Messenger!3084
28. "Ah! woe is me!
Would that I had never
Taken such a one
For a friend!
29. "He did lead me astray
From the Message (of Allah)
After it had come to me!
Ah! the Satan is
But a traitor to man !3085
30. Then the Messenger will say:
"0 my Lord, Truly

My people treated this Our-an
With neglect:,3086

3084. The words are general, and for us the interest is in a general sense. A man
who actually receives the Truth and is on the right path is all the more culpable if he
is diverted from that path by the machinations of a worldly friend. The particular person
whom some Commentators mention in this connection was one 'Uqba who received the
light of Islam. but was misled afterwards by a worldly friend into apostasy and blasphemy.
He came to an evil end afterwards.
3085. The seductive wiles of the Satan are merely meant for snares. There is fraud
and treachery in them. The deceived ones are left in the lurch after the way of escape
is made impossible for them.
3086. "My people" are of course the unbelieving Ouraish. They treated the Our-an
with neglect. i.e., something to be discarded. But they were only a handful of people
whose vested interests were touched by the beneficent reforms initiated by Islam. They
soon passed away. and all Arabic-speaking or Arabic-understanding people have
considered the Qur-an as a treasury of Truths expressed in the most beautiful possible
language, with a meaning that grows deeper with research.

- 1040 -

31. Thus have We made
For every prophet an enemy
Among the sinners: but enough
Is thy Lord to guide
And to help.3087
Those who reject Faith
Say: "Why is not the Quran
Revealed to him all at once?
Thus (is it revealed), that We
May strengthen thy hcart 3088
Thereby, and We have
Rehearsed it to thee in slow,
Well-arranged stages, gradually.
33. And no question do they
Bring to thee but We
Reveal to thee the truth
And the best explanation
(thereof).3089

3087. It is the nature of sin to be hostile to truth and righteousness, but such hostility
will not harm the righteous and need cause no misgiving because Allah will guide and
help those who work in His cause. And what could he better or more effective than His
guidance and help?
3088. Three reasons are given for the gradual revelation of the Qur-an. (1) "To
strengthen thy heart": the tremendous task of winning the Arab nation, and, through them,
the whole world, to Islam, required superhuman patience, constancy, and firmness, and
these qualities were strengthened by the gradual promulgation of solutions to each
difficulty as it arose. (2) "Slow, well-arranged stages": though the stages were gradual,
as the occasion demanded from time to time, in the course of twenty-three years, the
whole emerged, when completed, as a well-arranged scheme of spiritual instruction, as
we have seen in following the arrangement of the SOras. (3) Questions put and answers
given: see next note.
3089. Divine knowledge is a fathomless ocean. But glimpses of it can be obtained
by any individuals sincerely searching for the Truth. Their progress will be in grades. If
they ask questions, and answers are then furnished to them, they are more likely to
apprehend the Truth, as they have already explored the part of the territory in which
they are interested. In the same way, when concrete questions arise by the logic of events,
and they are answered not only for the occasion, but from a general stand-point, the
teaching has a far greater chance of penetrating the human intelligence and taking shape
in practical conduct. And this is the usual way of instruction in the Qur-an.

- 1041 -

;'25, A.34-37

34. Those who will be gathered
To Hell (prone) on their faces,_31190
They will be in an evil
Plight, and, as to Path,
Most astray.3091
SECTION 4.
35. (Before this), We sent Moses
The Book, and appointed
His brother Aaron with him
As Minister;3092
36. And We commanded: "Go ye
Both, to the people who
Have rejected our Signs:"
And those (people) We destroyed
With utter destruction.
37. And the people of Noah ,When they rejected the messengers,
We drowned them,
And We made them
As a Sign for mankind;J()93
And We have prepared
For (all) wrong-doers
A grievous Chastisement:

3090. That is, in ignominy.
3091. This verse may be compared and contrasted with xxv. 24 above. Here the
argument is rounded off about the distinction between the Good and Evil in their final
Destiny. The Good are to have "the fairest of places for repose", and in contrast, the
Evil are, "as to Path, most astray". They have no repose, and their wanderings lead
nowhere.
3092. Cf xx. 29, and the whole passage there, which is merely referred to here, to
show how previous Prophets were treated, but how they stuck fast to the Criterion given,
to distinguish between Good and Evil.

3093. The stories of Noah, of the prophets of 'Ad and Thamiid (and of other
prophets), in the reactions of their communities to their teaching are told in xxvi. 105-159,
below. Here they are just mentioned to illustrate how little respect past ages had for their
prophets and teachers of Truth. But Allah's Truth did not suffer: it was the blind rejecters
of spiritual Truth who were wiped out.

- 1042 -

S.25, A.38-41

J-19

~

As also 'Ad and Thamiid,
And the Companions J094
Of the Rass, and many
A generation between them.
39. To each one We set forth
Parables and examples;
And each one We broke
To utter annihilation
(For their sins).
40. And the (Unbelievers) must indeed
Have passed by the town
On which was rained3C195
A shower of evil: did they not
Then see it (with their own
Eyes)? But they expect not
To be raised again.
41. VVhen they see thee,
They treat thee no otherwise
Than in mockery: "Is this
The one whom Allah has sent
As a messenger?"

3094. Commentators are not clear as to who the "Companions of the Rass" were.
The root meaning of "rass" is an old well or shaJlow water-pit. Another root connects
it with the buriaJ of the dead. But it is probably the name of a town or place. The
"Companions of the Rass" may well have been the people of Shu'aib, as they are here
mentioned with the 'Ad, the Thamiid, and Lot's people, and the people of Shu'aib are
mentioned in a similar connection in xxvi. 176-190 and in xi. 84-95. Shu'aib was the
prophet of the Madyan people in the north-west of Arabia, where many old wells are
found. There is however an oasis town a/-Ross in the district of Qasim in Middle Najd,
about thirty-five miles south-west of the town of 'Unaiza, reputed to be the centraJ point
of the Arabian Peninsula, and situated midway between Makkah and Basra. See
Doughty's Arabia Desena, thin-paper one-volume edition, London 1926, II, 435 and Map,
Lat. 26째N., and Long. 43째E.
3095. This refers to Lii~'s story and the destruction of Sodom and Gomorrah, the
wicked cities of the plain near the Dead Sea, by a shower of brimstone. The site lies
on the highway between Arabia and Syria. Cf xv. 74, 76, and n. 1998.

- 1043 -

J-19

.25, A.42-45

.rs- t""'l:l\ ,.):-\
~

42. "He indeed would well-nigh
Have misled us from
Our gods, had it not been
That we were constant
To them!"-Soon will they
Know, when they see
The Chastisement, who it is
That is most misled
In Path!3096
43. Seest thou such a one

As taketh for his god
His own passion (or impulse)?
Couldst thou be a disposer
Of affairs for him?3097
44. Or thinkest thou that most
Of them listen or understand?
They are only like cattle;Nay, they are farther astray
From the way.

c

J. .. ",~

""",,"""''''''''

~~1>/""''',

0J~j\6~~~\01~r

@~ _0~~J~\i?~~~~l

SECTION 5.
Hast thou not seen 3098
How thy Lord?-

3096. "Path" (Sabil) is almost equivalent here to conduct, way of life.
3097. The man who worships his own passions or impulses or desires is the most
hopeless to teach or lead or guide. If it were anything else the matter with him, the
Prophet could argue with him. But Reason cannot prevail over blind passion. It is vain
to hope that such a man could be led, until his mad desires are killed. No one could
undertake any responsibility for him, for he obeys no law and follows no advice. He is
worse than brute beasts, which may not understand, but at least follow the wholesome
instincts implanted in them by Allah. The lawless man has killed his instincts and is
unwilling to submit to guidance.
3098. We saw in xxiv. 35 that Allah is the Light of the heavens and the earth. We
have now another sublime passage, in which we are asked to contemplate the Glory of
Allah by a parable of the subtle play of Light and Shade in Allah's creation.

- 1044 -

5.25, A.45-47

.rs- e\::.ll ,..,;J:-\

J-19

~

~

~

Doth prolong 3099
The Shadow! If He willed,
He could make it stationary!
Then do We make
The sun its guide;3100
46. Then We draw it in3101
Towards Ourselves,A contraction by easy stages. 3102
47. And He it is Who makes
The Night as a Robe
For you, and Sleep as Repose,
And makes the Day
(As it were) a Resurrection. 3103

3099. In our artificial life and surroundings we fail to see some of the finest mysteries
of Light and Shade. We praise, and rightly, the wonderful colours of sunset. We see,
particularly in climates more northerly than that of India, the subtle play of Light and
Shade in the twilights succeeding sunsets. If we were as assiduous in seeing sunrises and
the play of Light and Shade preceding them, we should see phenomena even more
impressive, as the early morning seems to us more holy than any other time in the twentyfour hours of the sun's daily journey. There is first the false dawn, with its curious
uncertain light and the curious long uncertain shadows which it casts. Then there are the
streaks of black in the East, succeeded by the true dawn, with its delicate tones of colours
and light and shade. The light of this true or false Dawn is not given by the direct rays
of the sun. In a sense it is not light, but the shadows or reflections of light. And they
gradually merge into actual sunrise, with its more substantial or more defined shadows,
which we can definitely connect with the sun.
3100. The morning shadows are long but more definite, and their length and direction
are seen to be guided by the sun. But they change insensibly every second or fraction
of a second.
3101. As the sun rises higher and higher, the shadows contract. In regions where the
sun gets actually to the zenith at noon, there is no shadow left at that time. Where does
it go to? It was but a shadow cast by a substance and it gets absorbed by the substance
which produced it.
3102. The shadows are constantly in a state of flux; so are all things in Creation,
all things we see or covet in this life. Allah, if He wills, can give some of them greater
fixity or comparative stability.
3103. It is still the contrast between Light and Shade; but the shade of Night is as
a Robe to cover and screen us and give us Repose from activity; and the Light of Day
is for striving, work, activity. Or again, the Night is like Death, our temporary Death
before Judgment, the time during which our senses are as sealed in Sleep; and the Day
is like the renewal of Life at the Resurrection.

- 1045 -

And He it is Who sends
The Winds as heralds
Of glad tidings, going before 3104
His Mercy, and We send down
Pure water from the sky,_3105
That with it We may give
Life to a dead land,
And slake the thirst
Of things We have created,_3106
Cattle and men in great numbers.
50. And We have distributed
The (water) amongst them, in
order31Oi

3104. Cf. vii. 57. The Winds are heralds of Joy, ushering in Rain, which is one form
of Allah's Mercy. Again, the symbolism presents a fresh point of view. Heat (which is
connected with light) sets up currents in the atmosphere, besides sucking up moisture from
the seas, and distributing it by means of Winds over wide surfaces of the earth. In the
physical world we know the beneficent action of heat on life, and by contrast, we also
know how intolerable high temperatures may become, and how the cloud-bearing Winds
come as welcome heralds of rain.

3105. Rain water (in pure air) is not only pure water distilled in air and sky, but
it is the best purifying and sanitating agent on the largest scale known to us.
3106. The whole cycle of water,-sea, clouds, rain or hail or snow, rivers, and sea
again,-is a remarkable illustration of the processes of nature making Allah's providence
visible to us. The salts of the sea sanitate and purify all the filth that pours into it. Water
action, in the form of rain, frost, glaciers, rivers, lakes, etc., is responsible for the building
up and configuration of the crust of the earth, and is the chief agent in physical
geography. A parched desert quickly comes to life under the action of water. All drinking
water, whether derived from rivers, canals, lakes, reservoirs, springs, wells, or waterworks of any kind, are ultimately traceable to rain. The connection of life with water
is intimate. The physical basis of life itself, protoplasm, is in great part water; see xxv.
54 below.
3107. The water is distributed all over the world, in order that all life may receive
its support according to its needs. In xxv. 48-50, we have the argument of contrasts stated
in another way. Water is life, and is made available to sustain life all over the world;
this is a physical fact which all can see. But water is also the symbol of spiritual life,
whose sustaining principle is the Will of Allah as made known to us through Revelation.
It sometimes comes to us in our inward or spiritual storms. Many violent unsettlements

- 1046 -

=

That they may
But most men
Are averse (to aught) but 3108
(Rank) ingratitude.
51. Had it been Our Will,
We could have sent
A warner to every town. 3109
Therefore listen not
To the Unbelievers, but strive
Against them with the utmost
Strenuousness, with the (Qur-an).3110
It is He Who has

Let free the two bodies
Of flowing water: 3111
One palatable and sweet,

of the spirit are but heralds of the refreshing showers of spiritual understanding that come
in their wake. They purify our souls, and produce spiritual Life even where there was
a parched spiritual desert before. They continue to sustain us in our normal spiritual Life
out of the reservoirs of Allah's Revelation, which are open to all, and well distributed
in time and space. The universality of distribution is again referred to in the following
verse.
3108. In contrast to Allah's abounding Mercy is man's base ingratitude.
3109. Allah's Message has been distributed to all nations. If it had been necessary,
a Prophet could have been sent to every town and village. But Allah's Plan is different.
He has sent His Light to every heart, through His Signs in man's conscience, in Nature,
and in Revelation.
3110. The distribution of Allah's Signs being universal, the Prophet of Allah pays no
heed to carping critics who reject Faith. He wages the biggest Jihad of all, with the
weapon of Allah's Revelation.
3111. Maraja: literally, let free or let loose cattle for grazing. Ba~rain: two seas, or
two bodies of flowing water; for ba~r is applied both to the salt sea and to rivers. In
the world taken as a whole, there are two bodies of water, viz.,: (1) the great salt Ocean,
and (2) the bodies of sweet water fed by rain, whether they are rivers, lakes or
underground springs: their source in rain makes them one, and their drainage, whether
above-ground or underground, eventually to the Ocean, also makes them one. They are
free to mingle, and in a sense they do mingle, for there is a regular water-cycle: see n.
3106 above: and the rivers flow constantly to the sea, and tidal rivers get sea-water for
several miles up their estuaries at high tide. Yet in spite of aU this, the laws of gravitation
are like a barrier or partition set by Allah, by which the two bodies of water as a whole =

- 1047 -

5.25, A.53-55

J-19

And the other salt
And bitter; yet has He
Made a barrier between them,
A partition that is not
To be passed. 3112

J~2A;LJ\~~~~~~

54. It is He Who has
Created man from water: 3113
Then has He established
Relationships of lineage 3114
And marriage: for thy Lord
Has power (over all things).

~~~~;~\{j!A~~c:s

55. Yet do they worship,
Besides Allah, things that can
Neither profit them nor
Harm them: and the Misbeliever

= are always

kept apart and distinct. In the case of rivers carrying large quantities of water
to the sea, like the Mississippi or the Yangtse-Kiang, the river-water with its silt remains
distinct from sea-water for a long distance out at sea. But the wonderful Sign is that the
two bodies of water, though they pass through each other, remain distinct bodies, with
their distinct functions.
3112. In Allah's overall scheme of things, bodies of salt and sweet water, which are
adjoining and yet separate, have significant functions. Weaving a harmonious fabric out
of these different fibres shows both Allah's power and wisdom. Incidentally, this verse
points to a fact which has only recently been discovered by science. This fact relates to
the oceans of the world: they meet and yet each remains separate for Allah has placed
"a barrier, a partition" between them.
3113. The basis of all living matter in the physical world, protoplasm, is water:
xxiv. 45 and xxi. 30, and notes thereon.

Ct.

3114. Water is a fluid, unstable thing: yet from it arises the highest form of life
known to us, in this world, man. And man has not only the functions and characteristics
of the noblest animals, but his abstract relationships are also typical of his highest nature.
He can trace lineage and pedigree, and thus remember and commemorate a long line of
ancestors, to whom he is bound by ties of piety, which no mere animals can do. Further,
there is the union in marriage: it is not only like the physical union of animals, but it
gives rise to relationships arising out of the sexes of individuals who were not otherwise
related to each other. These are physical and social facts.

- 1048 -

Is a helper (of Evil),
Against his own Lord!3115

56. But thee We only sent
To give glad tidings
And warnings.
Say: "No reward do I
Ask of you for it but this:
That each one who will
May take a (straight) Path
To his Lord:"

58. And put thy trust
In Him Who lives
And dies not; and celebrate
His praise; and enough is He
To be acquainted with
The faults of His servants ;_31 16
59. He Who created the heavens
And the earth and all
That is between, in six days,3117
Then He established Himself
On the Throne: 3118
Allah Most Gracious:
Ask thou, then, about Him
Of any acquainted (with such
things) .â&#x20AC;˘31 19

3115. Here is the highest contrast of all-material things which are inert, and Allah,
Whose goodness and power are supreme; Faith and Unfaith, meriting glad tidings and
admonition; the selfish man who is self-centred, and the man of God, who works for
others without reward.
3116. Allah knows our faults better than we or anyone else. It is no use hiding
anything from Him. We must put our trust completely in Him. His care is for all, and
He is Allah Most Gracious.
3117. Cf. vii. 54 and n. 1031.
3118. See n. 1386 to x. 3.
3119. The argument is about the question, in whom shall we put our trust? Worldly
men put their trust in wordly things: the righteous man only in Allah. The true distinction
will be quite clear from a ray of divine knowledge. If you do not see it all clearly, ask
of those who possess such knowledge.

- 1049-

5.25, A.60-63

J-19

~

it is said to them,
"Adore ye The Most Gracious!",
They say, "And what is (Allah)
Most Gracious? Shall we adore
That which thou commandest us?"
And it increases them
In aversion. 3120
SECTION 6.
61. Blessed is He Who made
Constellations in the skies,
And placed therein a Lamp3121
And a Moon giving light;
62. And it is He Who made
The Night and the Day
To follow each other:
For such as desire
To be mindful 3122
Or to show their gratitude.
63. And the servants of (Allah)
Most Gracious are those

~Gt;'11'~~Q~~\~~Jrx

~t~~G~Ck'~j

/"

~

.;""

/'

",

."

-:;;

" .. -:;;,

"

D~~)'l짜-u~6~\~\.)~-,

~ \~~,!}~0M\~j,'\~~.J

3120. Those who have no spiritual Light cannot understand this precept about putting
all our trust in Allah. It seems to them foolish. They have no faith, or but a superficial
faith. They may possibly take the name of Allah on their lips, but they cannot understand
the full significance of His title of Ra~miin (Most Gracious). Perhaps they are afraid on
account of their sins; perhaps they do not see how unbounded is the mercy of Allah.
Such men are contrasted against the true servants of Allah, who are described below in
xxv. 63-75.
3121. The glorious Lamp of the skies is the Sun; and next to him is the Moon, which
gives borrowed light. The Constellations of course include the Signs of the Zodiac, which
mark the path of the planets in the heavens.
3122. The scenes of the phenomenal world are Signs of the Self-Revelation of Allah,
for those who understand and who have the will to merge their wills in His. This they
do (1) by praising Him, which means understanding something of His nature, and (2) by
gratitude to Him, which means carrying out His Will, and doing good to their fellowcreatures.. These two attitudes of mind and heart give rise to various consequences in their
lives, which are detailed in the following verse.

- 1050-

S.25, A.63-67
~

~

Who walk on the earth
In humility, and when the
ignorant 3123
Address them, they say,
"Peace!";
64. Those who spend the night
In adoration of their Lord
Prostrate and standing;3124
Those who say, "Our Lord!
Avert from us the Wrath
Of Hell, for its Wrath
Is indeed an affliction grievous,_3125
"Evil indeed is it
As an abode, and as
A place to rest in";3126
67. Those who, when they spend,
Are not extravagant and not
Niggardly, but hold a just (balance)
Between those (extremes);3127

3123. Ignorant: in a moral sense. Address: in the aggressive sense. Their humility is
shown in two ways: (1) to those in real search of knowledge, they give such knowledge
as they have and as the recipients can assimilate; (2) to those who merely dispute, they
do not speak harshly, but say "Peace!", as much as to say, "May it be well with you,
may you repent and be better"; or "May Allah give me peace from such wrangling"; or
"Peace, and Good-bye; let me leave you!"

3124. Humble prayer brings them nearer to Allah.
3125. This is a prayer of humility: such a person relies, not on any good works which
he may have done, but on the Grace and Mercy of Allah; and he shows a lively sense
of the Day of Judgment, when every action will weigh for or against a soul.
3126. The misery which results from sin is not only grievous to live in ("an abode")
but also grievous "to rest in" or "to stand in", if it be only for a short time.
3127. In ordinary spending this is a wise rule. But even in charity, in which we give
of our best, it is not expected that we should be extravagant, i.e., that we should either
do it for show, to impress other people, or do it thoughtlessly, which would be the case
if we "rob Peter to pay Paul". We should certainly not be niggardly, but we should
remember everyone's rights, including our own, and strike a perfectly just balance
between them.

- 1051 -

S.25, A.68-71

J-19

!'.

Those who invoke not,
With Allah, any other god,
Nor slay such life as Allah
Has made sacred, except
For just cause, nor commie 128
Fornication;-and any that does
This (not only) meets punishment

,,'''.''''''///

"

1P' ""

~~,,/ / '

j.. .. ""

/"

~J/

0~)IJ"">-\~~1;U\L:~f~)'
e:t.;o!.,

~j;~;~~ ~l~V~r~';,\
$GG~~3~;J

69. (But) the Chastisement on the Day

Of Judgment will be doubled
To him, and he will dwell
Therein in ignominy ,_3129
Unless he repents, believes,
And works righteous deeds,
For Allah will change
The evil of such persons
Into good, and Allah is
Oft-Forgiving, Most Merciful,3130
71. And whoever repents and does good

Has truly turned to Allah
In repentance:

3128. Here three things are expressly condemned: (1) false worship, which is a crime
against Allah; (2) the taking of life, which is a crime against our fellow-creatures; and
(3) fornication, which is a crime against our self-respect, against ourselves. Every crime
is against Allah, His creatures, and ourselves, but some may be viewed more in relation
to one than to another. The prohibition against taking life is qualified: "except for just
cause,": e.g., in judicial punishment for murder, or in self-preservation, which may include
not only self-defence in the legal sense, but also the clearing out of pests, and the
provision of meat under conditions of Haltil: see n. 698 to v. 5. After this comes a long
parenthesis, which ends with verse 71 路below.
3129. The three crimes just mentioned are specially detestable and infamous, and as
ignominy will be added to other punishments, the penalty will be double that of ordinary
punishment.
3130. But even in the case of great crimes, if there is true repentance as tested by
a changed life in conduct, Allah's Mercy is available, and it will transform the repentant's
nature from evil to good.

- 1052 -

S.25, A.72-74

_.D__

J-19

r

~l:.Il ~..rI:-'

~_~~

Those who witness no falsehood 3131
And, if they pass by futility,3132

~

,.-:: " â&#x20AC;˘ >.'" " " ~

i

"." ."

,;"

~i,;"

.fU~~~\jl.J.JÂť\0-,~~~~~

They pass by it
With honourable (avoidance);

~G~~;

Those who, when they are
Admonished with the Signs
Of their Lord, droop not down 3133
At them as if they were
Deaf or blind;
And those who pray,
"Our Lord! Grant unto us
Wives and offspring who will be
The comfort of our eyes,3134
And give us (the grace)
To lead the righteous. ,,3135

3131. Witness no falsehood has two significations, both implied in this passage: (1)
those who give no evidence that is false; and (2) those who do not assist at anything
which implies fraud or falsehood.
3132. There is not only condemnation of positive falsehood or of being mixed up with
things implying falsehood; but futilities-vain random talk, unedifying jokes, useless show,
etc.-are all condemned. If a good man finds himself in such an affair, he must withdraw
from it in an honourable, dignified way, not in a fussy arrogant way.
3133. Kharra may mean: to fall down, to snore, to droop down as if the person were
bored or inattentive, or did not wish to see or hear or pay attention.
3134. We must also pray for the maintenance of Allah's Law after us, through our
wives and descendants: in our eyes they should not be mere accidents or play-things, but
a real comfort and fulfilment of our spiritual longings. Perhaps, through them, as well
through ourselves, we may, by Allah's grace, be able to give a lead for truth and
righteousness.
3135. Let us recapitulate the virtues of the true servants of Allah: (1) they are
humble and forbearing to those below them in spiritual worth; (2) they are constantly,
by adoration, in touch with Allah; (3) they always remember the Judgment in the
Hereafter; (4) they are moderate in all things; (5) they avoid treason to Allah, to their
fellow-creatures, and to themselves; (6) they give a wide berth not only to falsehood but
to futility; (7) they pay attention, both in mind and manner, to the Signs of their Lord;
(8) their ambition is to bring up their families in righteousness and to lead in aU good.
A fine code of individual and social ethics, a ladder of spiritual development, open to all.

- 1053 -

S.25, A.75-77

J-19

- 1054 -

INTRODUCTION TO SORAT Ash-Shu'arila, 26.
This Sura begins a new series of four Suras (xxvi-xxix), which illustrate the
contrast between the spirit of Prophecy and spiritual Light and the reactions to
it in the communities among whom it appeared, by going back to old Prophets
and the stories of the Past, as explained in the Introduction to S. xvii.
In this particular Sura we have the story of Moses in his fight with Pharaoh
and of Pharaoh's discomfiture. Other Prophets mentioned are Abraham, Noah,
Hud, ~~iIi~, Lu!, and Shu'aib. The lesson is drawn that the Our-an is a
continuation and fulfilment of previous Revelations, and is pure Truth, unlike
the poetry of vain poets.
Chronologically the Sura belongs to the middle Makkan period, when the
contact of the Light of Prophecy with the milieu of Pagan Makkah was testing
the Makkans in their most arrogant mood.

Summary.-The conflict of Unbelief with Truth is vain: so was the conflict
of Pharaoh with Moses: Pharaoh's magicians bowed to the Truth, and Pharaoh
and his hosts were drowned (xxvi. 1-69).
Nor did Abraham's people gain anything by their resisting the Truth he
preached, and Noah's people perished by their Unbelief (xxvi. 70-122).
Hud warned his people against reliance on their material strength and SaJih
against sacrilege, but in both cases the evil ones were brought low (xxvi. '123:
159).
Lll! had to deal with unspeakable crimes, and Shu'aib against dishonest
dealings and mischief; their teaching was rejected, but the rejecters were wiped
out (xxvi. 160-191).

So, when the spirit of Prophecy came to Makkah, it was resisted by the
votaries of evil: but Truth is not like vain poetry, and must triumph at last
(xxvi. 192-277).

- 1055 -

Sura Ash-Shu'araa 26 Ayat 1-6

Juz' 19

In the name of Allah, Most Gracious,
Most Merciful.
1.

Ta.

Sin. Mim.

lHL~,1~:lIII
~\~I~~

:.

-~:.路

3137

2. These are Verses of the Book
That makes (things) clear. 3138

3. It may be thou will kill
Thy self with grief, that they3139
Do not become Believers.
4. If (such) were Our WiII,314o
We could send down to them
From the sky a Sign,
To which they would bend
Their necks in humility.
5. But there comes not
To them a newly-revealed
Message from The Most Gracious,
But they turn away therefrom.
They have indeed rejected
(The Message): so they will
Know soon (enough) the truth
Of what they mocked at!3141

3137. This is a combination of three Abbreviated Letters, as to which, generally, see
Appendix I, printed at the end of S.ii.
3138. Cf v. 17, and n. 716. The comparison of Allah's revelation with Light is
continued.

3139. "They" are the Pagans of Makkah. From a human point of view it was a great
disappointment to Allah's Messenger in the middle period of his Makkan ministry that
the Makkan could not be brought to believe in the Truth.
3140. If it had been Allah's Will and Plan to force people's will, He could quite easily
have forced the Makkans. But His Will and Plan work differently. His revelation is meant
to train man's own will so that it conforms to Allah's beneficent purpose.
3141. They may laugh at Allah's Message of righteousness, but they will soon see
the power of Truth and realise the real significance of the movement which they opposed.
Where were the Pagans of Makkah after Bade, and still more, after the bloodless
surrender of Makkah? And the meaning may be applied universally in all history.

- 1056-

J-19

r

t""'\.:H ~.):-\
~

Do they not look
At the earth,-how many
Noble things of all kinds
We have produced therein?3142
8. Verily, in this is a Sign:
But most of them
Do not believe.
9. And verily, thy Lord
Is He, the Exalted in Might,3143
Most Merciful.
SECTION 2.

to. Behold, thy Lord called 3144
Moses: "Go to the people
Of iniquity,11. "The people of Pharaoh:
Will they not fear Allah?"

12. He said: "0 my Lord!
I do fear that they
Will charge me with falsehood:
13. "My breast will be straitened. 3145
And my tongue will not speak
(Plainly): so send unto Aaron.

3142. If evil has a little run in this life, let them not run away with the notion that
the world is for evil. They have only to look round at the physical and moral world
around them, and they would be undeceived. But they are blind and without the Faith
(the Light) which would open their eyes.
3143. One Who is able to carry out all His Will and Plans. See n. 2818 to xxii. 40.
3144. The part of the story of Moses told here is how Moses felt diffident about
undertaking his commission; how Allah reassured him; how he went to Pharaoh with "the
Signs"; how Pharaoh and his people rejected him; how their blasphemy recoiled on
themselves, but the cause of Allah triumphed; in other words the point here is the
reaction of a wicked people to the Ught that was held up to them, considered in its
relation to the mind of Allah's Messenger.
3145. As we should say in English, "My heart would fail me, and my tongue cleave
to my mouth." Moses had an impediment in his speech, and his mission was risky: see =

- 1057 -

S.26, A.14-18

J-19

~

"And (further), they have
A charge of crime against me;3146
And I fear they may
Slay me."
15. Allah said: "By no means!
Proceed then, both of you,
With Our Signs; We
Are with you, and will
Listen (to your call).

16. "So go forth, both of you,
To Pharaoh, and say:
'We have been sent
By the Lord and Cherisher
Of the Worlds;
17. " 'Send thou with us
The Children of Israel.' "

18. (Pharaoh) said: "Did we not 3147
Cherish thee as a child
Among us, and didst thou not
Stay in our midst
Many years of thy life?

= next note. But Allah's Plan works in wondrous ways. Aaron was given to assist him in
his mission, and Moses's shortcomings were transformed by Allah's grace into power, so
that he became the most powerful leader of Israel.
3146. Moses was brought up in the palace of Pharaoh, as narrated in his personal
story in xx. 39-40 and n. 2563. When he was grown-up he saw an Egyptian smiting an
Israelite, and as the Israelites were being generally oppressed by the Egyptians, Moses's
anger was roused, and he slew the Egyptian. He then fled to the Midianite country in
the Sinai peninsula, where he received the divine commission. But the charge of slaying
the Egyptian was hanging against him. He was also apparently quick-tempered. But
Allah's grace cured his temper and he became wise; his impediment in speech, for he
stood up boldly to speak to Pharaoh; and his fear, for he dared the Egyptians with Allah's
Signs, and they were afraid of him.
3147. There is here a little play of wit on the part of Pharaoh. When Moses speaks
of the "Lord and Cherisher of the Worlds", Pharaoh says: "Who cherished you? Did we
not bring you up as a child? Did you not grow up among us?" By implication Pharaoh
suggest that he is the cherisher of Moses, and in any case Pharaoh laid claim to godhead
himself.

- 1058-

..rs- ~l:ll ~.;.'

J-19
~

~

"And thou didst a deed
Of thine which (thou knowest)3148
Thou didst, and thou art
An ungrateful!"
Moses said: "I did it
Then, when I was
In error. 3149
21. "So I fled from you (all)
When I feared you;3150
But my Lord has (since)
Invested me with judgment
(And wisdom) and appointed me
As one of the messengers.
"And this is the favour 3151
With which thou dost
Reproach me,-that you
Hast enslaved the Children
Of Israel!"

3148. Further, Pharaoh reminds Moses of his having slain the Egyptian, and taunts
him: "You are not only a murderer: you are an ungrateful wretch" (using kiifir again in
a double sense) "to have killed one of the race that brought you up!"
3149. What is Moses's reply? He is no longer afraid. He tells the whole truth,
extenuating nothing in his own favour. "Yes I did it: but I did it under an error." There
are three implications in this: "(1) I was wrong in doing it in a temper and in being hasty;
(2) I was wrong in taking the law into my own hands, but I repented and asked for
Allah's pardon (xxviii. 15-16); (3) that was at a time when I was under your influence,
but since then I am a changed man, as Allah has called me."
3150. He accounts for all his movements, much more than Pharaoh had asked for.
He has nothing to hide. At that time he was under the influence of fear, and he had
fled from him. Now he is serving Allah, the Lord of the Worlds. He has no fear: he
is a messenger.
3151. Pharaoh had called Moses ungrateful and reproached him with all the favours
which Moses had received from the Egyptians. "What favours?" he says; "Do you count
it also as a favour to me that you have enslaved my brethren the Children of Israel?"
Moses was now speaking as a Prophet of Allah, not as an individual. Any individual
favours he may have received were blotted out by the oppression of his people.

- 1059 -

5.26, A.23-27

J-19

.rs- t"'"'l:ll ~}:ol
~

/J

Pharaoh
what
Is the Lord and Cherisher
Of the Worlds?,,3152
24. (Moses) said: "The Lord
And Cherisher of the heavens
And the earth, and all between,If ye had but
Sure belief."
25. (Pharaoh) said to those

3152. Moses having eliminated all personalities, the argument now comes up to the
highest plane of all,-the attributes of Allah and His mercies. Moses had put forward this
before, as implied in verse 16 above, but Pharaoh had twisted it into personalities. Now
we come back to the real issue. It may have been in the same sitting, or it may have
been in a later sitting.
3153. Moses had stirred up the wrath of Pharaoh both by putting forward the name
of the One True God as against Pharaoh's pretended godhead, and by suggesting that
any man of judgment would understand Allah's majesty. While Pharaoh turns to his
people in indignation, Moses drives the nail in further: "He is the God of the heavens
and the earth and all between: therefore He is also your God, and the God of your
fathers from the beginning. Any other pretensions are false!"
3154. Pharaoh is further perturbed. In reply to Moses's statement that Allah, the One
True God is also the God of the Egyptians and Pharaoh also, Pharaoh says sarcastically
to his Court: "Look at this 'Messenger' of yours; he seems to be mad!" But Moses is
not abashed. He boldly says what is the truth: "It is you who are mad! The God Whom
I preach is the universal Lord,-of the East and of the West. He reigns wherever you go!"

- 1060 -

J-19

S.26, A.28-34
~

J".

28. (Moses) said: "Lord of the
And the West, and all
If ye only had sense!"

t:ifL::;yPIJ~..).J\~~j~
'II'
;."

@0o

fA

,...'.

.~

29. (Pharaoh) said: "If thou

~,;I'

~;I'

."~Jo.
0

1,:--: •••

~

",.

""":

~

l~

, . ", "

~~lS~~l~~\~J\i
~,/ ". .".""
~~~\~
""""""

Takest any god
Other than me, I will
Certainly put thee in prison!,,3155

32. So (Moses) threw his rod,
And behold, it was
A serpent, plain (for all to see)!

~",

JoJ.Jo ".Jo,,;

,.,.,. / / ,..-:"

~~0~~\.)~,,~~19

~
~ &~U~\~~~\~U~:;:~~
.,.""",
.. ,. ~
-t::

33. And he drew out his hand,
And behold, it was white
To all beholders!3157
SECTION 3.
(Pharaoh) said to the Chiefs 3158
Around him: "This is indeed
A sorcerer well-versed:

~~~~6\:J;'i:UJ~
~ -,"
~
~'

3155. Now we come to the crisis. Pharaoh threatens Moses with prison for treason.
Moses remains calm and still argues: "What if I show you a miracle? Will it convince
you that I am not mad, and that I have behind me the Lord of all the Worlds?"
3156. The Egyptians were addicted to magic and sorcery. If a true miracle were
shown to them, would they believe? Perhaps they would see the hollowness of their own
magic. In fact this actually happened with the Egyptian sorcerers themselves and perhaps
with the commonalty. But Pharaoh and his Court were too arrogant to accept Moses's
religion.
3157. Cf vii. 107-8. See the whole passage there, and the notes thereon.

3158. In vii. 109 it is the Chiefs who say this. The fact is that it was a general
consultation, and this was the general feeling, expressed in words by each to the others.

- 1061 -

5.26, A.35-42

J-19

35. HHis plan is to get you out
Of your land by his sorcery;
Then what is it ye counsel?"

36. They said: "Keep him
And his brother in suspense
(For a while), and dispatch
To the Cities heralds to collect37. "And bring up to thee
All (our) sorcerers well-versed."
38. So the sorcerers were got
Together for the appointment
Of a day well-known,3159
And the people were told:
"Are ye (now) assembled?""That we may follow 3160
The sorcerers
If they win?"
So when the sorcerers arrived,
They said to Pharaoh:
"Of course-shall we have
A (suitable) reward 3161
If we win?"
He said: "Yea, (and more),For ye shall in that case
Be (raised to posts)
Nearest (to my person)."

3159. A day well-known: a solemn day of festival: see xx. 59. The object was to get
together as large a concourse of people as possible. It was confidently expected that the
Egyptian sorcerers with all their organisation would win with their tricks against these
amateur Israelites, and so the State cult of the worship of Pharaoh would be fastened
on the necks of the people more firmly than ever.

3160. See the last note. The people are to come and witness the triumph of the State
religion, so that they may become the more obedient to Pharaoh and more compliant with
the demands of the priests. The State religion included magic and the worship of Pharaoh.
3161. There was no such thing as pure loyalty to an exploiting ruler like this Pharaoh.
The sorcerers, who were probably also priests, were venal, and they hoped to establish
their own hold on both king and people by the further enrichment of themselves and their
order.

- 1062 -

S.26, A.43-49

J-19

Moses said to them:
"Throw ye-that which
Ye are about to throw!,,3162
So they threw their ropes
And their rods, and said:
"By the might of Pharaoh,
It is we who will
Certainly win!"JI63
45. Then Moses threw his rod,

When, behold, it straightway
Swallows up all
The falsehoods which they fake!3164
46. Then did the sorcerers

Fall down, prostrate in adoration,
47. Saying: "We believe
In the Lord of the Worlds.
48. "The Lord of Moses and Aaron."
49. Said (Pharaoh): "Believe ye
In Him before I give
You permission? Surely he
Is your leader, who has
Taught you sorcery!
But soon shall ye know!Jl65

3162. The euphemism implies a taunt, as if Moses had said: "I know about your
tricks! You pretend to throw ropes and rods, and make people believe they are snakes.
But now come on!"
3163. Though Pharaoh claimed to be a god. And so they appeal to his "divine"

power.
3164. The sorcerers' ropes and rods seemed to have become serpents, but the rod
of Moses was mightier than all of them and quickly swallowed them up. So truth is more
powerful than tricks and will expose and destroy them.
3165. The sorcerers knew that they had met something very different from their
tricks. Allah's power worked on them and they professed the True God. As they
represented the intelligence of the community, it may be presumed that they carried the
intelligence of Egypt with them and perhaps some of the commonalty, who were
impressed by the dramatic scene! Hence Pharaoh's anger, but it is the beginning of his
decline!

- 1063 -

P

J-19

S.26, A.49-55
~

t""'\::.H ~):-I

~

"Be sure I will cut off
Your hands and your feet
On opposite sides, and I
Will crucify you all"

50. They said: "No matter!
For us, we shall but
Return to our Lord!
51. "Only, our desire is

That our Lord will
Forgive us our faults,
Since we are
The first to believe. ,,3166
SECTION 4.
52. By inspiration We told Moses:
"Travel by night with
My servants; for surely
Ye shall be pursued. ,,3167
53. Then Pharaoh sent heralds
To (all) the Cities,
54. (Saying): "These (Israelites)
Are but a small band,
"And they have
Surely enraged us;*

3166. This is the core of the lesson enforced in this passage. What was the reaction
of the environment to the Light or Message of Allah? (1) It transformed Moses so that
he became a fearless leader, one of the foremost in faith. (2) From men like Pharaoh
and his corrupt court, it called forth obstinacy, spite, and all the tricks and snares of evil,
but Evil was defeated on its own ground. (3) The magicians were touched by the glorious
Light of Allah, and they were ready to suffer tortures and death, their sole ambition (in
their transformed state) being to be foremost in Faith!
3167. The rest of the story-of the plagues of Egypt-is passed over as not gennane
to the present argument. We come now to the story of Israel leaving Egypt, pursued by
Pharaoh. Here again there are three contrasts: (1) the blind arrogance of the Egyptians,
against the development of Allah's Plan; (2) the Faith of Moses, against the fears of his
people; and (3) the final deliverance of the Israelites against the destruction of the host
of brute force.

-1064-

S.26, A.56-63

1-19

~

we are a multitude
Amply fore-warned." *
So We expelled them3168
From gardens, springs,
Treasures, and every kind
Of honourable position;
59. Thus it was, but
We made the Children
Of Israel inheritors3169
Of such things.
So they pursued them 3170
At sunrise.
And when the two bodies
Saw each other, the people
Of Moses said: "We are
Sure to be overtaken."
62. (Moses) said: "By no means!
My Lord is with me!
Soon will He guide me!',3171
63. Then We told Moses
By inspiration: llStrike
The sea with thy rod."
So it divided, and each
Separate part became
Like the huge, firm mass
Of a mountain.

3168. In deference to almost unanimous authority I have translated this passage
(verses 58-60) as if it were a parenthetical statement of Allah's purpose.
3169. The Children of Israel certainly inherited the gardens, springs, treasures, and
honourable positions in Palestine after many years' wanderings in the wilderness. But
when they were false to Allah, they lost them again, and another people (the Muslims)
inherited them when they were true in Faith. "Of such things": literally, "of them".
3170. The story is here resumed after the parenthesis of verses 58-60.

3171. Guide me: i.e., show me some way of escape from danger. This actually
happened for Pharaoh's host was drowned. The faith of Moses stands in strong contrast
to the fears of his people.

- 1065 -

S.26, A.64-70
~

- 1066 -

J-19

S.26, A.71-81
!!

..rs- ~l:H r..,;J:-1

y, r.'~' oJ."....,

~:t..~..g~:t..l!

71. They said: "We worship
Idols, and we remain constantly3176

~,

!>.#...ll..~.#...:l.l!

.r, . . ' ~"'''''''.I''

",.."",,,,

~ ~U~t:.l:..,;;'~!,)\i

In attendance on them."

@iJ';~ ~r~J;: "~~j~

72. He said: "Do they listen
To you when ye call (on them),

.

~, ~,.,~\ ~

73. Or do you good or harm?"

.-.,,;.\

~.,)~~~~.=J

74. They said: "Nay, but we
Found our fathers doing
Thus (what we do)."

$ Sj:~~4~6i4\.u.i;;J9~
~;'

75. He said: "Do ye then

.-."..",:• .-.~,... , .., "'1"

~ e:u~~a~~'J\i

See whom ye have been
Worshipping,"Ye and your fathers before you?"For they are enemies to me;3177
Not so the Lord and Cherisher
Of the Worlds;
"Who created me, and
It is He who guides me;

3176. They want to show their true and assiduous devotion. But Abraham goes at
once to the heart of the matter by asking: UTo whom is your devotion paid? Is the object
worthy of it?"
3177. The things that you worship are enemies to mankind: let me testify from my
own personal experience: they are enemies to me: they can do me no good, but would
lead me astray. Contrast with their impotence or their power of mischief the One True
God Whom I worship: He created me and all the Worlds: He cherishes me and guides
me; He takes care of me; and when I die, He will give me new life; He will forgive
me and grant me final Salvation. Will you then come to this true worship? How can you
doubt, after seeing the contrast of the one with the other? Is it not as the contrast
between Light and Darkness?'

- 1067 -

J-19

S.26. A.82-89
~

"And who, I hope,
Will forgive me my faults
On the Day of Judgment.
"0 my Lord! bestow wisdom3178
On me, and join me
With the righteous;
84. "Grant me honourable mention
On the tongue of truth3179
Among the latest (generations);
"Make me one of the inheritors
Of the Garden of Bliss;
"Forgive my father, for that
He is among those astray;
"And let me not be
In disgrace on the Day
When (men) will be raised up;"The Day whereon neither3180
Wealth nor sons will avail,
89. "But only he (will prosper)
That brings to Allah
A sound heart;

3178. Having shown clearly the distinction between the False and the True, Abraham
now shows in the fonn of a Prayer what his inmost wishes are. (1) He wants his own
soul enlightened with divine wisdom, and (2) his heart and life filled with righteousness;
(3) he will not be content with working for himself or his own generation: his view
extends to all future generations; (4) and of course he wishes to attain the goal of the
righteous, the Garden of the Bliss of the Divine Countenance; but he is not content with
this; for (5) he wants his father and relatives to share in his spiritual joy, so that he can
proudly see all whom he can reach, in an honourable station (contrasted with disgrace)
on the Day of Judgment.
3179. Cf xix. 50. The whole of the passage about Abraham there may be compared
with this passage.

3180. Now we have a vision of the Day of Judgment. Nothing will then avail except
a pure heart; all sorts of the so-called "good deeds" of this world, without the motive
of purity will be useless. The contrast of the Garden of Bliss with the Fire of Misery
will be plainly visible. Evil will be shown in its true colours,-isolated, helpless, cursing
and despairing; and all chances will then have been lost.
I

- 1068 -

- 1069-

J-19

S.26, A.99-106
fA

?

t""'l::JI ~;J:I
~

!J..

'And our seducers were
Only those who were
Steeped in guilt. 3184
" 'Now, then, we have none
To intercede (for us),
'Nor a single intimate friend
" 'Now if we only had
A chance of return,
We shall truly be
Of those who believe!'

,,3185

103. Verily in this is a Sign
But most of them
Do not believe.

104. And verily thy Lord
Is He, the Exalted in Might,
Most Merciful.
SECTION 6.
105. The people of Noah rejected
The messengers.
106. Behold, their brother Noah3186
Said to them: "Will ye not
Fear (Allah)?

3184. They now see that the people who seduced them were themselves evil and
subject to the penalities of evil t and their seductions were frauds. They feel that they
ought to have seen it before. For who would deliberately follow the paths of those
condemned to misery and punishment? How simple they were not to see the true
character of their seducers though they had been warned again and again against them!
It was their own folly that made them accept such obviously false guidance!
t

3185. This apparent longing for a chance of return is dishonest. If they were sent
back, they would certainly return to their evil ways: vi. 27-28. Besides they have had
numerous chances already in this life and they have used them for mischief or evil.
t

t

3186. Noah's generation had lost all faith and abandoned themselves to evil. They
had rejected the Message of messengers previously sent to the world. Noah was sent to
them as one of themselves ("their brother"). His life was open before them: he had
proved himself pure in heart and conduct (like the holy Prophet of Islam long after him),
and worthy of every trust. Would they fear Allah and follow his advice? They could see
that he had no ends of his own to serve. Would they not listen to him?

"No reward do I ask
Of you for it: my reward
Is only from the Lord
Of the Worlds:

,

.",~.

\.,~\
$
. -...

~.

$~y_bt~~~

110. "So fear Allah, and obey me. ,,3188
111. They said: "Shall we
Believe in thee when it is

,(i"

$

0)~~~\~;;~~~~\j~ ..

The meanest that follow thee?,,3189

~ G;t:.:;~ft;~L:~J~

112. He said: "And what
Do I know as to
What they do?

~

"Their account is only
With my Lord, if ye
Could (but) understand.

~

...

~~j~j~~~Jr;~~l

~~jj~~~t1r;J

"I am not one to drive away
Those who believe. 3190

3187. Ami'n=one to whom a trust has been given, with several shades of meaning
implied: e.g., (1) worthy of trust, (2) bound to deliver his trust, as a prophet is bound
to deliver his Message, (3) bound to act entirely as directed by the trust, as a prophet
is bound to give only the Message of Allah, and not add anything of his own, and (4)
not seeking any interest of his own.
3188. Note how the repetition rounds off the argument. See n. 3186 above.
3189. The leaders of the people are speaking, as the Quraish leaders spoke in the
time of the holy Prophet. "We know that thou hast been trustworthy in thy life. But look
at the 'tag rag and bob tail' that follow thee! Dost thou expect us to be like them or
to be classed with them?" His answer was: "I know nothing against them; if they have
done any wrong, or are only hypocrites, they are answerable to Allah; how can 1 drive
them away from me, seeing that I am expressly sent to admonish all people?"
3190. Cf. xi. 29. All people who have faith have the right to come and listen to
Allah's Word and receive Allah's Mercy, whether they are publicans and sinners,
"Harijans" and low-caste men, men of "superior" or "inferior" races. The Prophet of
Allah welcomes them all, as His Message has to shine before the whole world.

-1071-

sent only
As a plain warner".
116. They said: "If thou
Desist not, 0 Noah!
Thou shalt be stoned (to death).3191
117. He said: "0 my Lord!
Truly my people have
Rejected me.
"Judge thou, then, between me
And them openly, and deliver
Me and those of the Believers
Who are with me."
119. So We delivered him

And those with him.
In the Ark filled
(With all creatures).3192
Thereafter We drowned those
Who remained behind.
~

121. Verily in this is a Sign:

But most of them
Do not believe. 3193

$~~~j518LbL:~~fi~~1'~~0l

And verily thy Lord
Is He, the Exalted in Might,
Most Merciful.

3191. Two other cases occur to me where prophets of Allah were threatened with
death by stoning: one was Abraham (xix. 46), and the other was Shu'aib (xi. 91). In
neither case did the threats deter them from carrying out their mission. On the contrary
the threats recoiled on those who threatened. So also did it happen in the case of Noah
and the holy Prophet.
3192. The story of Noah's Flood is told in xi. 36-48. Here the point emphasised is
Noah's patience and constancy against threats, and the triumph and preservation of
Allah's Truth even though the world was ranged against it.
3193. This and the following verse run like a refrain throughout this SOra, and give
the key-note to the subject-matter: how the Message of Allah is preached, how it is
rejected in all ages, and how it triumphs at last, through the Mercy of Allah. See xxvi.
8-9, 68-69, 103-104, here (121-122), 139-140, 158-159, 174-175, and 190-191.

- 1072 -

J-19

S.26, A.123-130
!J..

~

SECfION 7.
123. The' Ad (people) rejected3194

~~;.i\~~~iS
$5;ili~t~~jj~J~~l

The messengers.
124. Behold, their brother Hud

Said to them: "Will ye not
Fear (Allah)?
"I am to you a messenger
Worthy of all trust: 3195
126. "So fear Allah and obey me.

"No reward do I ask
Of you for it: my reward
Is only from the Lord
Of the Worlds:
128. "Do ye build a landmark

On every high place
To amuse yourselves?3196
129. "And do ye get for yourselves

Fine buildings in the hope
Of living therein (for ever)?
..And when ye strike
You strike
Like tyrants. 3197

3194. See n. 1040 to vii. 65 for the 'Ad people and their location. Here the emphasis
is on the fact that they were materialists believing in brute force, and felt secure in their
fortresses and resources, but were found quite helpless when Allah's Message came and
they rejected it.
3195. See n. 3187 to xxvi. 107 above.

3196. Any merely material civilisation prides itself on show and parade. Its votaries
scatter monuments for all sorts of things in conspicuous places-monuments which
commemorate deeds and events which are forgotten in a few generations! ct. Shelley's
poem on Ozymandias: "I am Ozymandias. King of Kings! Look on my works, ye mighty,
and despair!.. ..Boundless and bare the lonely and level sands stretch far away!"
3197. "Without any responsibility or consideration for those who come within your

power?"

- 1073 -

S.26, A.131-138

J-19

~

132. "Yea, fear Him Who

Has bestowed on you
Freely aU that ye know. 3199
133. "Freely has He bestowed

On you cattle and sons,134. "And Gardens and Springs.

"Truly I fear for you
The Chastisement of a Great
Day. "3200
136. They said: "It is the same

To us whether thou
Admonish us or be not
Among (our) admonishers!3201
"This is no other than
A customary device
Of the ancients,3202
"And we are not the ones
To receive Pains and
Chastisement!"

3198. See n. 3188 above.
3199. The gifts are described generally, immaterial and material. "All that ye know"
includes not only material things, but knowledge and the faculties by which knowledge
may be used for human weU-being, aU that makes life beautiful and refined. "Cattle"
means wealth generally, and "sons" means population and man-power. "Gardens and
Springs" are things that conbibute to the delight and pleasure of man.
3200. "But you have misused aU those gifts, and you will suffer the inevitable
penalties for your misuse and or your ingratitude."
3201. "We are not going to attend to you whether you preach to us or not." The
construction of the second clause, "or be not among our admonishers" is a rapier cut
at Bud, as if they had said: "Ob yes! we have heard plenty of admonishers like you!"
See the next verse.
3202. They said, as many of our modem enemies of religion say, "you are only
reviving an ancient superstition, a dope of the crowd; there is no such tbing as a
Hereafter, or the sort of punishments you denounce!"

- 1074-

- 1075 -

8.26, A.148-155

J-19

?

~WI to.}-I

y, ~I~\ 0;"""
!

!

"And com-fields and date palms
With spathes near breakin~204
(With the weight of fruit)?

155. He said: "Here is
A she-camel: she has3207
A right of watering,
And ye have a right
Of watering, (severally)
On a day appointed.

"'J'''::

~ ~1:"~:;

~7~':.T...

3204. The date palm flowers on a long spathe: when the flowers develop into fruit,
the heavy ones hang with the load of fruit. The Thamiid evidently were proud of their
skill in producing com and fruit and in hewing fine dwellings out of rocks, like the later
dwellings of Roman times in the town of Petra.
3205. They are told: "All your skill is very well; but cultivate virtue and do not follow
the ways of those who put forward extravagant claims for men's powers and material
resources, or who lead lives of extravagance in luxury and self-indulgence; that makes
mischief: but the door of repentance is open: will you repent?"
3206. They th4.tk he is talking like a madman, and they say so.
3207. For this she-camel, see n. 1044 to vii. 73. The she-camel was to be a Sign and
a test-case. Would they respect her rights of watering (and pasturage)?

- 1076 -

S.26, A.156-163

J-19

~

rt

156.

her not with hann,
Lest the Chastisement
Of a Great Day
Seize you."

157. But they ham-strung her:
Then did they become
Full of regrets. 3208
bit

But the Chastisement seized them.
Verily in this is a Sign:
But most of them
Do not believe.

8\?l~~~-9~3 ~~l~KLi\~J:'~
$~~~~::si

159. And verily thy Lord
Is He, the Exalted in Might,
Most Merciful.
SECTION 9.
160. The people of Lii! rejected3209
The messengers.
Behold, their brother Lii!
Said to them: "Will ye not
Fear (Allah)?
"I am to you a messenger
Worthy of all trust.
163. "So fear Allah and obey me.

3208. Their regrets were too late. They had themselves asked for a Sign. The Sign
had been given to them in the she-camel, which their prophet ~aIiI} had put forward as
a test-case. Would they, through that symbol, respect the law of equity by which all
people had rights in water and in the gifts of nature? They refused to respect that law,
and committed sacrilege by deliberately killing the she-camel. They themselves came to
an evil end.
3209. The story of Lut (Lot) will be found in vii. 80-84: see n. 1049. Here the point
is that the PCOple of the 'Cities of the Plain were shamelessly addicted to vice against
nature, and Lu~'s warning only exasperated them, until they were destroyed by a shower
of brimstone.

- 1077 -

S.26, A.164-172
!!

- 1078-

- 1079-

5.26, A.182-189

"And weigh with scales
True and upright.
183. "And withhold not things
Justly due to men,
Nor do evil in the land,
Working mischief.
"And fear Him Who created
You and (Who created)
The generations before (you)."
185. They said: "Thou art only
One of those bewitched!
186. "Thou art no more than
A mortal like us,
And indeed we think
Thou art a liar!3217
"Now cause a piece
Of the sky to fall on us,
If thou art truthful!,,3218
188. He said: "My Lord
Knows best what ye do. ,,3219
189. But they rejected him.
Then the punishment
Of a day of overshadowing
gloom 3220

3217. They deny that he is a prophet or that they are doing wrong, or that any
former generations behaved differently. They think they are the true exponents of human
nature, and that such as he-idealists-are mere madmen.
3218. 'If you really claim any real contact with Allah, let us see if you can bring
down a piece of the sky to fall on us!'
3219. The challenge to bring down a piece of the sky was merely empty bravado,
on the part of those who had called him a liar. But Shu'aib does not insult them. He
merely says: "Allah is the best judge of your conduct: what more can I say?" And Allah
did punish them.
3220. Perhaps a shower of ashes and cinders accompanying a volcanic eruption. If
these people were the same as the Midianites, there was also an earthquake. See vii. 91
and n. 1063.

- 1080 -

~

r

J-19

5.26, A.189-194

~

~

el:.11 ~):-\

~

Seized them, and that was
The Chastisement of a Great
Day.322)
190. Verily in that is a Sign:
But most of them
Do not believe.
191. And verily thy Lord

Is He, the Exalted in Might
Most Merciful.3222

SECI10N 11.
192. Verily this is a Revelation3223

From the Lord of the Worlds:
193. With it came down

The Truthful spirif224
194. To thy he~2s

That thou mayest admonish

3221. It must have been a terrible day of wholesale destruction-earthquake, volcanic
eruption, lava, cinders and ashes and rumbling noises to frighten those whose death was
not instantaneous.
3222. See above, n. 3193 to xxvi. 121.
3223. The hostile reception of some of the previous Messengers having been
mentioned, the special characteristics of the Our-an are now referred to, to show (1) that
it is true, and (2) that its rejection by the Makkan Pagans was of a piece with previous
experience in the history of man: vested interests resist Truth, but it conquers.
3224. Ruh-ul-amfn, the epithet of Gabriel, who came with the inspired Messages to
the holy Prophet, is difficult to render in a single epithet in translation. In n. 3187 to
xxvi. 107 I have described some of the various shades of meaning attached to the adjective
Amfn as applied to a Prophet. A further signification as attached to the Spirit of
Inspiration is that it is the very quintessence of Faith and Truth, unlike the lying spirits
which delude men with falsehood. On the whole, I think ..the Spirit of Faith and Truth"
will represent the original best here.

3225. Qalb (Heart) signifies not only the seat of the affections, but also the seat of
the memory and understanding. The process of inspiration is indicated by the impression
of the divine Message on the inspired one's heart, memory, and understanding, from
which it was promulgated in human speech to the world. In this case the human speech
was the perspicuous Arabic tongue, which would be plainly intelligible to the audience
who would immediately hear it and be through them transmitted to all the world.

- 1081 -

S.26, A.195-201
~

195. In the perspicuous
Arabic tongue.
196. Without doubt it is (announced)
In the revealed Books3226
Of former peoples. *
197. Is it not a Sign
To them that the Learned
Of the Children of Israel
Knew it (as true)?3227
198. Had We revealed it
To any of the non-Arabs,
199. And had he recited it
To them, they would not
Have believed in it. 3228
200. Thus have We caused it
To enter the hearts
Of the Sinners. 3229
201. They will not believe
In it until they see
The grievous Chastisement

3226. The word Zubu" used here, is plural of Zabu" which is mentioned in the
Our-an as the Book revealed to the prophet Da'iid. It has also been used in the Our-an
in generic sense of "Book" (LIV: 52). Here the word refers to the earlier Revelations.
3227. Many of the Jewish Doctors recognised the holy Prophet's Message as a
Message from Allah, e.g., 'Abdullah ibn Salam and Mukhairiq. The latter was a man of
property, which he left for Islam. (There were also Christian monks and learned men who
recognised the Prophet's mission.)
3228. The turn of Arabia having come for receiving Allah's Revelation, as was
foretold in previous Revelations, it was inevitable that it should be in the Arab tongue
through the mouth of an Arab. Otherwise it would have been unintelligible, and the
Arabs could not have received the Faith and become the vehicles for its promulgation
as actually happened in history.
3229. "Thus" I think means through the medium of the Arabic language and the
Arab people. The Our-an penetrated through their language and their hearts. If the hardhearted among them did not believe, they will see when the Penalty comes, how grievous
a mistake they made. For the Penalty must come; even when they least expected it. They
will be caught saying or thinking, "There is plenty of time; we can get another respite,"
when already it will have become too late for them to turn over a new leaf.

- 1082 -

S.26, A.202-210

J-19

~

202. But it will come
To them of a sudden,
While they perceive it not;
203. Then they will say:
"Shall we be respited?"
204. Do they then ask
For Our Chastisement to be
Hastened on13230
205. Seest thou? If We do
Let them enjoy (this life)
For a few years,
Yet there comes to them
At length the (Punishment)
Which they were promised I
207. It will profit them not
The enjoyment they were given.
208. Never did We destroy
A town but had
Its wamerr
209. By way of reminder;
And We never are unjust. 3231
210. The Satans did not bring
It down: 3232

3230. While some sinners out of negligence postpone the day of repentance till it is
too late, others more bold actually ask out of bravado that Allah's Punishment should
be brought down on them at once, as they do not believe in Allah or His Punishment!
The answer to them is: It will come soon enough-too soon, they will think, when it
comes! C/o xxii. 47 and notes.
3231. Allah will grant much respite to sinners, for He is Most Gracious and Merciful.
But all this respite will profit them nothing if they are merely immersed in the vanities
of this world. Again and again, in spite of their rebellion and their rejection, does Allah
send warnings and warners before the final Punishment of Justice. For Allah knows
human weakness, and He will never be unjust in the least.
3232. When anything extraordinary happens, there are always people desirous of
putting the worst construction on it, and saying that it is the work of Satans. So when
the Qur-an came with its Message in wondrous Arabic, its enemies could only account
for its power by attributing it to evil spirits! Such a beneficent message can never suit

- 1083 -

=

P. t"'"'L:.11 ,.):-1

J-19

8.26, A.211-218
~

!f..

{),

meet for them,
their power
212. Indeed they are banished from

Hearing it.
213. So call not on any

Other god with Allah,
Or thou wilt be among
Those who will be punished.
214. And admonish thy nearest

nor would it be in their power to produce it. In fact Good and
Evil are poles asunder, and Evil cannot even hear words of Good, of tender Pity for
sinners and Forgiveness for the penitentl
3233. That is, be kind, gentle, and considerate with them, as a high flying bird is
when she lowers her wing to her offspring. C.f xvii. 24 and n. 2205, and xv. 88 and
n. 2011.
3234. "Disobey thee" implied that they did something wrong, for the holy Prophet
commanded what was right and forbade what was wrong. If, then, any of his flock did
wrong the responsibility was not his, for he, like a good shepherd, tried to keep them
right. What was be then to do? He would continue his teaching. But if any of them went
so far wrong as to try to injure their own Teacher, Leader, and Guide, there was nothing
for him to fear. His trust was only in Allah, and Allah sees and appraises all men's
actions at their true worth.

- 1084 -

r

S.26, A.219-226

el:路JI ~-*I

y"\ ~,~, 0J,,-

lI~rI~~ri~~fi~~ri~~~~~ ~

1

219. And thy movements among
Those who prostrate themselves. 3235
220. For it is He
Who heareth and knoweth
All things.
221. Shall I inform you,
(0 people), on whom it is
That the Satans descend?3236
222. They descend on every
Lying, wicked person,
223. They listen eagerly
And most
Of them are liars.
224. And the Poets,_3237
It is those straying in Evil,
Who follow them:
225. Seest thou not that they
Wander distracted in every
Valley?226. And that they say
What they practise not?-

3235. Literally, the standing and prostration are postures in Muslim prayer: the holy
Prophet was equally earnest, sincere, and zealous in prayer for himself and for all his
people. The Prophet's behaviour was exemplary in all the turns of fortune, and however
foolish men may cavil, his purity and uprightness are fully known to Allah.
3236. To people who maliciously suggested that the holy Prophet was possessed or
inspired by evil spirits (xxvi. 210 above) the reply had already been made, but it is now
declared that that suggestion is itself the work of Evil. Behind such suggestions are lying
and wickedness, or at best some half-truths caught up in hearsay and twisted so as to
show Allah in an evil light.

3237. The Poets: to be read along with the exceptions mentioned in verse 227 below.
Poetry and other arts are not in themselves evil, but may on the contrary be used in
the service of religion and righteousness. But there is a danger that they may be
prostituted for base purposes. If they are insincere ("they say what they do not") or are
divorced from actual life or its goodness or its serious purpose, they may become
instruments of evil or futility. They then wander about without any set purpose, and seek
the depths (valleys) of human folly rather than the heights of divine light.

- 1085 -

S.26, A.227

J-19

r

~

~l:J1 ~);-I
~

- 1086-

~

APPENDIX - 4

Thamud Inscriptions at al-l:Iijr. (xxvi. 141-159; xv. 80-84; and vii. 73-79.)
Mr. C.M. Doughty travelled in North-Western Arabia and Najd in the
1880's, and his book Arabia Deserta forms one of the most notable of Arabian
Travel-books. It was first published in two volumes by the Cambridge University
Press in 1888, and has recently gone through several editions. The edition I
have used is the unabridged one-volume edition printed in London in 1926. The
references in this Appendix should be understood to refer to that edition.
Doughty travelled on the old Pilgrim Caravan from Damascus as far as
Madain ~ali~, and then parted company with the Pilgrims and turned into Najd.
Madain ~ali~ (the Cities of ~ali~), is one of the station on the Syrian Pilgrim
route, about 180 miles north of Madinah Tabuk, to which the holy Prophet led
an expedition in A.H. 9 (see Introduction to S. ix), is about 170 miles farther
to the north-west, and Ma'an Junction about 150 miles still farther. Madain
~ali~ was also an important station on the prehistoric gold and frankincense
(bakhur) route between Yemen and Egypt or Syria. In sacred history it marks
the ruined site of the Thamud people to whom the prophet ~ali~ was sent,
whose she-camel was a Sign and is connected with ~ali~'s history. See n. 3208
to xxvi. 155-157. To the west and north-west of Madain ~aliJ:1 are three Ifarrats
or tracts of volcanic land covered with lava, stretching as far as Tabuk.
This is how Doughty describes his first view of Madain ~ali~, approaching
from the north-west. "At length in the dim morning twilight, as we journeyed,
we were come to a sandy brow and a straight descending-place betwixt cliffs
of sandstones. There was some shouting in the forward, and Aswad bid me look
up, 'this was a famous place, "Mabrak-an-Niiqa'" (the kneeling place of the shecamel of ~ali~). "It is short, at first steep, and issues upon the plain of Al-Ifijr,
which is Madain ~ali~; where the sun coming up showed the singular landscape
of this valley-plain, encompassed with mighty sand-rock precipices (which here
resemble ranges of city walls, fantastic towers, and castle buildings), and upon
them lie high shouldering sand drifts. The bottom is sand, with much growth
of desert bushes; and I perceived some thin sprinkled volcanic drift. Westward
is seen the immense mountain blackness, terrible and lowering, of the f:Iarrat."
(Arabia Deserta, p. 83, vol. I.)
Doughty took rubbings of some of the Inscriptions which were accessible
to him and they were studied by the great Semitic scholar M. Ernest Renan
and published by the Academie des Inscriptions et Belles-Lettres. Renan's
Report in French is printed as an Appendix to Chapters IV, V and VI of

The general result of these studies may be summarised. The sculpture and
architecture are found to be of the same kind as in the Nabatrean monuments
at Petra (for which see n. 1043 to vii. 73). At Petra there are no dated
Inscriptions preserved, but at Madain ~aJi~ we have several. There are at
Madain ~ali~ perhaps 100 sepulchral rock-hewn chambers, in some of which are
found human bones and remains, showing that the Nabatreans knew the art of
embalming, and used linen of the same kind as was used in ancient Egypt. The
tombs are dedicated in perpetuity to named families, and the named Nabatrean
kings have, each, the epithet "loving his people". There are flat side-pilasters,
and the figures of four-footed beasts, eagles, and other birds are discernible.
Besides the sepulchral chambers, there is a great Hall or Council Chamber
(Diwiin) , 25ft. x 27ft. x 13ft. This may have been a Temple. The gods
worshipped were those whose names we know of from other Nabatrean
sources,-Dusares, Martaba, AlIat, Mana, Kais, and Hubal. Allat, Manat, and
Hubal are also known to us in connection with the idols of the Pagan Quraish
of the Times of Ignorance. It is interesting to find the word Mesjeda (Arabic
Masjid) already used here for a "place of worship". Triads of stones were
worshipped as gods.
The Inscriptions have dates from 3 B.C. to 79 A.D. Within this short
period of 82 years we can see something of the development of Semitic
palreography. The writing becomes more and more cursive with the years. We
have here a central point between Old Armenian, Square Hebrew, Palmyran,
Sinaitic, Kufi and Naskh.
We may treat the Nabatreans as historical, as we have established dates.
The Thamud were prehistoric, and occupied sites which were afterwards
occupied by the Nabatreans and others. The kneeling place of ~aliJ?'s she-camel
(Mabrak-un-Niiqa) and the well of the she-camel (Bir-un-Ndqa), and a number
of local names keep alive the race-memory of an ancient Arabian people and
their prophet ~aJi~.

- 1088 -

Intro. to S. 27.
~

~

INTRODUCTION TO SURAT An-Naml, 27.
This Siira is cognate in subject to the one preceding it and the two
following it. Its chronological place is also in the same group of four, in the
middle Makkan period.
The Fire, the White Hand, and the Rod, in the story of Moses; the speech
of birds, the crowds of linns and men pitted against a humble ant, and the
Hoopoe and the Queen of Sheba, in Solomon's story; the defeat of the plot
of the nine wicked men in the story of ~ali~; and the crime of sin with open
eyes in the story of Lot;-Iead up to the lessons of true and false worship and
the miracles of Allah's grace and revelation.
Summary.-Wonderful is Revelation, like the Fire which Moses saw, which
was a glimpse of Allah's Glory, and His Miracles, which searched out those who
refused Faith in spite of the light they had received (xxvii. 1-14).
Solomon knew the speech of Birds and had hosts of linns and men; yet
the wise ant had ample defence against them: the Hoopoe who was absent at
his muster, was yet serving him: the Queen of Sheba had a kingdom, but it
submitted with conviction to the Wisdom of Solomon and the Kingdom of Allah
(xxvii. 15-44).
Fools ascribe ill-luck to godliness as in ~ali~ 's story, or fall into their lusts
with their eyes open, as in Lut's story; but their plots and their rage wi)) be
foiled by Allah (xxvii. 45-58)..
Allah's glory and goodness are supreme over all Creation: Unfaith will yield
to Faith in the final adjustment of values: so follow Revelation, serve Allah,
and trust in Him (xxvii. 59-93).

- 1089 -

sUra

An-Naml 27 Ayat 1-5

19

r

~

t"'WI ~.):-,

~

~~~~

In the name of Allah, Most Gracious,
Most Merciful.
1. Ta. Sin. 3240

These are verses
Of the Qur-an,-A Book
That makes (things) clear;
2. A Guide; and Glad Tidings
For the Believers,-324 1
3. Those who establish regular prayers
And give zakat,
And also have sure faith
In the Hereafter.

4. As to those who believe not
In the Hereafter, We have
Made their deeds pleasing3242
In their eyes; and so they
Wander blindly.
5. Such are they for whom
A grievous Chastisement is (waiting):
And in the Hereafter theirs
Will be the greatest loss. 3243

3240. See n. 3137 to xxvi. 1.
3241. Revelation is here presented in three aspects: (1) it explains things, the
attributes of Allah, our own position, and the world around; (2) it directs us to right
conduct and keeps us from evil; and (3) to those who have Faith and accept its guidance,
it gives the good news of forgiveness, purification, and the achievement of salvation.
3242. Those who reject Allah and follow Evil have a good conceit of themselves.
Their deeds are pleasing to no one else. As they have rejected Allah's guidance, they
are allowed to hug their own self-conceit, and given further respite for repentance. But
they follow their own whims and wander about in distraction, as they have no standards
such as guide the godly.
3243. The account will then be made up, and they will be found to be terribly in
loss. They will be the worst in loss, for all their self-complacency.

- 1090 -

S.27, A.6-10

J-19

~

As for thee, thou receivest
The Our-an from One
All-Wise, All-Knowing.
Behold! Moses said 3244
To his family: "I perceive
A fire; soon will 1 bring you
From there some information,
Or 1 will bring you
A burning brand (to light
Our fuel,) that ye may
Warm yourselves.
But when he came
To the (Fire), a voice
Was heard: "Blessed are those 3245
In the Fire and those around:
And Glory to Allah,
The Lord of the Worlds.
"0 Moses! Verily,
I am Allah, the Exalted
In Might, the Wise!. ..
"Now do thou throw thy rod!,,3246
But when he saw it
Moving (of its own accord)
As if it had been a snake,

~zJ~Jr'\$~X~\:~~~Gjt
~

~

j~1jt~.q,l~~~:'~
.?-.
""

t.,;l'.-T - . . .

,

..

3244. Cf xx. 9-24. Both there and here there is a reference to the dawn of
Revelation in the heart of Moses. The points there emphasised will be found in the notes
to that passage. Here the emphasis is on the wonderful nature of the Fire and the
wonderful way in which Moses was transformed at the touch of the Light. He was
travelJing in the Sinai desert with his family. Seeking ordinary light. he came upon a Light
which took him to the highest signs of Allah. No doubt aU his inner history had prepared
him for his great destiny. It is the inner history that matters, and not the place or position
of a man in the eyes of his ordinary fellows.
3245. Those: in the original the pronoun is in the singular, "man", which is often
used with a plural meaning.

3246. Moses was now transported into an entirely new world. What he had taken
to be an ordinary fire was a gleam of the heavenly light. His own rod or staff was no
longer the dead piece of wood that had hitherto supported him. It became instinct with
life, a life that moved, and had the power of offence and defence in it, as all living Good
must have in its fight with Evil. His own transformation is described in the next note.

- 1091 -

S.2?, A.IQ-12

J-19

He turned back in retreat,
And retraced not his steps:
"0 Moses!" (it was said),
"Fear not: truly, in My presence,
Those called as messengers
Have no fear ,_3247
"But if any have done wrong
And have thereafter substituted
Good to take the place of evil,3248
Truly, I am Oft-Forgiving,
Most Merciful.
12. "Now put thy hand into
Thy bosom, and it will
Come forth white without stain 3249
(Or harm): (these are) among
The nine Signs (thou wilt take)3250
To Pharaoh and his people:
For they are a people
Rebellious in transgression."

3247. In this great, new, wonderful world, that was opening out to Moses, he had
to get his vision adjusted to his new surroundings, as an ordinary man has to adjust his
sight before he can see in any very strong light that is new to him. The staff which had
become alive as a snake frightened him: yet it was to be his own instrument of work
in his new mission. All fear was to be cast out of his mind, as befitted a man chosen
by Allah.
3248. His slaying the Egyptian (n. 3146 to xxvi. 14), however defensible from certain
aspects, was yet something from his past that had to be washed off, and Allah, 00Forgiving, Most Merciful, did it out of His abounding Grace. Nay, more; he was given
a pure, Radiant Hand, as a Sign from Allah, as stated in the next verse.
3249. Ct. xx. 22. There the expression is: "Draw thy hand close to thy side." As
far as the physical act is concerned, the expressions there and here mean the same thing.
Moses had a loose-fitting robe. If he put his hand within the folds of the robe, it would
go to his bosom on the side of his body opposite to that from which his hand came;
i.e., if it was his right hand it would go to the left side of his bosom. The hand comes
out white and radiant, without a stain. Ordinarily if the skin becomes white it is a sign
of disease or leprosy. Here it was the opposite. It was a sign of radiance and glory from
the higher Light.

3250. The nine Signs: see n. 1091 to vii. 133.

- 1092 -

13. But when Our Signs came
To them, visibly3251
They said:
"This is sorcery manifest!"
14. And they denied them, though
Their souls acknowledged them
Wrongfully and out of pride:
So see what was
The end of those
Who acted corruptly!

SECTION 2.
15. We gave knowledge to
David and Solomon: 3252
. And they both said:
"Praise be to Allah, Who
Has favoured us above many
Of His servants who believe!,,3253
And Solomon was David's heir. 3254
He said: "0 ye people!

3251. The Signs should have clearly opened the eyes of any persons who honestly
examined them and thought about them. Those who rejected them were perverse and
were going against their own light and inner conviction. That was the aggravating feature
of their sin.

3252. Cf xxi. 78-82. "KnOWledge" means such knowledge as leads up to the higher
things in life, the Wisdom that was shown in their decisions and judgments, and the
understanding that enabled them to fulfil their mission in life. They were both just men
and prophets of Allah. The Bible, as we have it, is inconsistent: on the one hand it calls
David "a man after God's own heart" (I Samuel, xiii. 14, and Acts xiii. 22); and the
Christians acclaim Christ as a son of David; but on the other hand, horrible crimes are
ascribed to him, which, if he had committed them, would make him a monster of crue\\~
and injustice. About Solomon, too, while he is described as a glorious king, there are
stories of his lapses into sin and idolatry. The Muslim teaching considers them both to
be men of piety and wisdom, and high in spiritual knowledge.
3253. They ascribed, as was proper, their knowledge, wisdom, and power to the only
true Source of all good, Allah.
3254. The point is that Solomon not only inherited his father's kingdom but his
spiritual insight and the prophetic office, which do not necessarily go from father to son.

- 1093 -

We have been taught the speech 3255
Of Birds, and we have been
Given of everything
This is indeed
Grace manifest (from Allah. ),,3256

17. And before Solomon were
marshalled
His hosts,-of Jinns and men
And birds, and they were all
Kept in order and ranks. 3257
At length, when they came
To a valley of ants,
One of the ants said:
"0 ye ants, get into
Your habitations, lest Solomon
And his hosts crush you
(Under foot) without knowing it. ,,325M

3255. Speech of Birds. The spoken word in human speech is different from the means
of communication which birds and animals have between each other. But no man can
doubt that they have means of communication with each other, if he only observes the
orderly flight of migratory birds or the regulated behaviour of ants, bees, and other
creatures who live in communities. The wisdom of Solomon consisted in understanding
these lhings-in the animal world and in the lower fringes of human intelligence.
3256. "Everything": Solomon was a king of power and authority; outside his kingdom
he had influence among many neighbouring peoples; he had knowledge of birds, and
beasts and plants; he was just and wise, and understood men; and above all, he had
spiritual insight, which brought him near to Allah. Thus he had something of all kinds
of desirable gifts. And with true gratitude he referred them to Allah, the Giver of all
gifts.
3257. Besides the literal meaning, there are two symbolical meanings. (1) All his
subjects of varying grades of intelligence, taste, and civilization, were kept in due order
and co-operation, by his discipline, justice, and good government. (2) The gifts of various
kinds, which he possessed (see last note), he used in proper order and co-ordination, as
if they were a well disciplined army, thus getting the best possible results from them.
3258. This verse and the next, read together, suggest the symbolical meaning as
predominant. The ant, to outward appearance, is a very small and humble creature. In
the great pomp and circumstances of the world, she (generic feminine in Arabic) may
be neglected or even trampled on by a people who mean her no harm. Yet, by her

- 1094-

=

So he smiled, amused
At her speech; and he said:
"0 my Lord! so order me
That I may be grateful
For Thy favours, whieh Thou
Has bestowed on me and3259
On my parents, and that
I may work the righteousness
That will please Thee: 3260
And admit me, by Thy Grace,
To the ranks of Thy
Righteous Servants. ,,3261
20. And he took a muster
Of the Birds; and he said:
"Why is it I see not
The Hoopoe? Or is he
Among the absentees?3262

= wisdom, she carries on her own life within her own sphere ("habitations") unmolested,
and makes a useful contribution to the economy of the world. So there is room for the
bumblest people in the spiritual world.
3259. The counterpart to the position of the humble ant is the position of a great
king like Solomon. He prays that his power and wisdom and all other gifts may be used
for righteousness and for the benefit of all around him. The ant being in his thoughts,
we may suppose that he means particularly in his prayer that he may not even unwittingly
tread on humble beings in his preoccupations with the great things of the world.
3260. The righteousness which路 pleases the world is often very different from the
righteousness which pleases Allah. Solomon prays that he may always take Allah's Will
as his standard, rather than the standards of men.
3261. In the Kingdom of Allah, righteousness is the badge of citizenship. And
although there are great and noble grades (see n. 586 to iv. 69), the base of that
citizenship is the universal brotherhood of righteousness. The greatest in that Kingdom
are glad and proud to pray for that essential badge.
3262. Solomon was no idle or easy-going king. He kept aU his organisation strictly
up to the mark, both his armies literally and his forces (metaphorically). His most mobile
arm was the Birds, who were light on the wing and flew and saw everything like efficient
scouts. One day he missed the Hoopoe in his muster. The Hoopoe is a light, graceful
creature, with elegant plumage of many colours, and a beautiful yellow crest on his head,
which entitles him to be called a royal bird.

- 1095 -

S.27, A.21-23
~

"I wiJJ certainly punish him
With a severe punishment,
Or execute him, unless he
Bring me a clear reason
(For absence)."
But the Hoopoe tarried not
Far: he (came up and) said:
"I have compassed
Which thou hast not compassed,
And I have come to thee
From Saba3263 with tidings true.
"I found (there) a woman 3264
Ruling over them and provided 3265
With every requisite; and she
Has a magnificent throne.

3263. Saba may reasonably be identified with the Biblical Sheba (1 Kings x. 1-10).
It is further referred to in the Sura called after its name: xxxiv. 15-20. It was a city in

Yemen, said to have been three days' journey (say 50 miles) from the city of ~an'a. A
recent German explorer, Dr. Hans Helfritz, claims to have located it in what is now
~adhramaut territory. The famous dam of Maarib made the country very prosperous, and
enabled it to attain a high degree of civilization ("provided with every requisite" in the
next verse). The Queen of Sheba therefore rightly held up her head high until she beheld
the glories of Solomon.
3264. The Queen of Sheba (by name Bilqis in Arabian tradition) came apparently
from Yemen, but she had affinities with Abyssinia and possibly ruled over Abyssinia also.
The ':Iabasha tribe (after whom Abyssinia was named) came from Yemen. Between the
southern coast of Yemen and the north-eastern coast of Abyssinia there are only the
Straits of Bab-al-Mandab, barely twenty miles across. In the 10th or 11th century B.C.
there were frequent invasions of Abyssinia from Arabia, and Solomon's reign of 40 years
is usually synchronised with B.C. 992 to 952. The Sabaean and I:Iimyarite alphabets in
which we find the south Arabian pre-Islamic inscriptions, passed into Ethiopic, the
language of Abyssinia. The Abyssinians possess a traditional history called "The Book of
the Glory of Kings" (Kebra Nagast) , which has been translated from Ethiopic into English
by Sir E.A. WalJis Budge (Oxford, 1932). It gives an account of the Queen of Sheba
and her only son Menyelek I, as founders of the Abyssinian dynasty.

3265. Provided with every requisite: I take this to refer not only to the abundance
of spices and gems and gold in her country, but to sciences and arts, as weI),

- 1096 -

S.27, A.24-26

J-19

found her and her people
Worshipping the sun besides
Allah: 3266
Satan has made their deeds
Seem pleasing in their eyes,
And has kept them away
From the Path,-so
They receive no guidance,25. "So that they worship not
Allah who brings forth 3267
What is hidden in the heavens
And the earth, and knows
What ye hide and what
Ye reveal.

yy:-:;j\J:~\;':Ao;3'~i,-"~'1\
...
a

'

"

~

~Q;:l路~~~5~~~~~S)i~

26. "Allah!-there is no god
But He!-Lord of the Throne3268
Supreme!"

3266. The ancient religion of the people of Saba (the J:limyar or Sabreans) consisted
in the worship of the heavenly bodies, the sun, the planets, and the stars. Possibly the
cult was connected with that of Chaldaea, the home-land of Abraham: see vi. 75-79 and
notes thereon. Yemen had easy access to Mesopotamia and the Persian Gulf by way of
the sea, as well as with Abyssinia. That accounts for the Christians of Najran and the
Jewish dynasty of kings (e.g. Zii-Nuwas, d. 525 A.D.) who persecuted them in the century
before Islam,-also for the Christian Abyssinian Governor Abraha and his discomfiture in
the year of the Prophet's birth (S. cv.), say 570 A.D. Jewish-Christian influences were
powerful in Arabia in the sixth century of the Christian era.
The religion of these Sabaeans (written in Arabic with a Sfn) should not be
confounded with that of the Sabians (with a ~iid), as to whom see n. 76 to ii. 62.
3267. The false worship of the Sabaeans is here exposed in three ways: (1) that they
were self-satisfied with their own human achievements, instead of looking up to Allah;
and (2) that the light of the heavenly bodies which they worshipped was only dependent
on the true Light of Allah, which extends over heaven and earth; the Creator should be
worshipped rather than His Creation; and (3) Allah knows the hidden secrets of men's
minds as we)) as the objects which they openly profess: are false worshippers really only
worshipping their own selves, or the "sins they have a mind to" and are therefore afraid
to go to Allah, Who knows all?
3268. The messenger (Hoopoe) is a pious bird, as befits a messenger of Solomon.
After mentioning the false worship of the Sabaeans, he pronounces the Creed of Unity,
and emphasises Allah's attribute as Lord of the Great Throne, in order to make it clear

- 1097 -

=

- 1098-

S.27, A.33-36

J-19

33. They said:
are endued
With strength, and given
To vehement war:
But the command is
With thee; so consider
What thou wilt command."

She said: "Kings, when th ey3271
Enter a country, despoil it,
And make the noblest
Of its people its meanest
Thus do they behave.
35. "But I
Him a
To see
Return

am going to send
present, and (wait)
with what (answer)
(my) ambassadors."

36. Now when (the embassy) came
To Solomon, he said:
"Will ye give me abundance
In wealth? But that which
Allah has given me is better
Than that which He has
Given you! Nay it is ye
Who rejoice in your gift!3272

3271. The character of Queen Bilqis, as disclosed here, is that of a ruler enjoying
great wealth and dignity, and the full confidence of her subjects. She does nothing without
consulting her Council, and her Council are ready to carry out her commands in all
things. Her people are manly, loyal, and contented, and ready to take the field against
any enemy of their country. But their queen is prudent in policy, and is not willing to
embroil her country in war. She has the discrimination to see that Solomon is not like
ordinary kings who conquer by violence. Perhaps in her heart she has a ray of the divine
light already, though her people are yet Pagans. She wishes to carry her people with her
in whatever she does, because she is as loyal to them as they are to her. An exchange
of presents would probably establish better relations between the two kingdoms. And
perhaps she anticipates some spiritual understanding also, a hope which was afterwards
realised. In Bilqis we have a picture of womanhood. gentle, prudent, and able to tame
the wider passions of her subjects.
3272. Poor Bilqis! she thought she had arranged with womanly tact to conciliate
Solomon, and at the same time pacify her warlike subjects! But the effect of the embassy
with presents was the very opposite. Solomon took it as an insult that she should send

- 1099-

=

back to them, and be sure
We shall come to them
With such hosts as they
Will never be able to meet:
We shall expel them
From there in disgrace,
And they will feel
Humbled (indeed)."
He said (to his own men):
"Ye Chiefs! which of you
Can bring me her throne 3273
Before they come to me
In submission?"
39. A stalwart of the linn said: 3274
"I wilJ bring it to thee
Before thou rise from thy
Council: indeed I have
Full strength for the purpose,
And may be trusted."
Said one who had knowledgc 3275
Of the Book: "I will
Bring it to thee before ever
Thy glance returns to thee.
Then when (Solomon) saw it
Placed firmly before him,
He said: "This is

= her presents instead of her submission to the true Religion! He flung back the presents
at her, as much as to say, "Let these baubles delight your own hearts! Allah has blessed
me with plenty of worldly goods, and something infinitely better, viz.; His Light and
Guidance! Why do you say nothing about that?"
3273. The throne is symbolical of power and dignity. So far her throne was based
on material wealth: Solomon is going to alter it to a basis of Faith and the Religion of
Unity.
3274. lfrit: a large, powerful jinn.

3275. Solomon was thankful to Allah that he had men endowed with such power,
and he had the throne of Bilqis transported to his Court and transformed as he desired,
without BiJqis even knowing it.

- 1100 -

S.27, A.40-42

J-19

!).

By the grace of my Lord!_3276
To test me whether I am
Grateful or ungrateful!
And if any is grateful,
Truly his gratitude is (a gain)
For his own soul; but if
Any is ungrateful, truly
My Lord is Free of all Needs,
Supreme in Honour!,,3277
He said: "Disguise her throne.
Let us see whether she
Is guided (to the truth)327H
Or is one of those who
Are not rightly guided."
So when she arrived,
She was asked, "Is this
Thy throne?" She said,
"It seems the same. 3279
And knowledge was bestowed
On us in advance of this,
And we have submitted
To Allah (in Islam)."

3276. If Solomon had been ungrateful to Allah, i.e., if he had worked for his own
selfish or worldly ends, he could have used the brute strength of 'lfrit to add to his
worldly strength and glory. Instead of it he uses the higher magic of the Book,-of the
Spirit-to transform the throne of Bilqis for her highest good, which means also the highest
good of her subjects, by the divine Light. He had the two alternatives, and he chooses
the better, and he thus shows his gratitude to Allah for the Grace He had given him.
3277. Man's gratitude to Allah is not a thing that benefits Allah, for Allah is high
above all needs: it benefits a man's own soul and gives him higher rank in the life to
come. Per contra, man's ingratitude will not detract from Allah's Glory and Honour or
the value of Allah's generous gifts to man: for Allah is supreme in honour, glory, and
generosity. Karim in Arabic involves all three significations.
3278. The throne having been disguised, it will be a test to see whether Bilqis
recognises it as her own or not.
3279. Bilqis stands the test. She knows it was her throne, yet not exactly the same,
for it was now much better. And she is proud of her good fortune, and acknowledges,
for herself and her people, with gratitude, the light which was given to them by Allah,
by which they recognised Allah's prophet in Solomon, and received the true Religion with
all their will and heart and soul.

- 1101 -

S.2?, A.43-44

J-19

And he diverted her3280
From the worship of others
Besides Allah: for she was
(Sprung) of a people
That had no faith.
44. She was asked to ente~281
The lofty Palace: but
When she saw it, she
Thought it was a lake
Of water, and she (tucked up
Her skirts), uncovering her legs.
He said: "This is
But a palace paved
Smooth with slabs of glass."
She said: "0 my Lord!
I have indeed wronged3282
My soul: I do (now)
Submit (in Islam), with Solomon,
To the Lord of the Worlds."

3280. Some Commentators and Translators adopt an alternative construction for the
last clause of the last verse and the first clause of this verse. They understand the former
to be spoken by Solomon and to mean, 'we had knowledge of Allah's Message and
accepted it before her.' They understand the latter to mean, 'the worship of others besides
Allah diverted her (from the true Religion).' If we accept the construction adopted in
this Translation, the visit to Solomon confirmed the true Faith of Bilqis and prevented
her from lapsing into her ancestral false worship.
3281. Bilqis, having been received with honour on her arrival, and having accepted
the transformation of her throne, placed presumably in an outer building of the Palace,
is asked to enter the great Palace itself. Its floor was made of slabs of smooth polished
glass, that glistened like water. She thought it was water, and tucked up her clothes to
pass through it, showing her bare feet and ankles. This was a very undignified position
for a woman, especially one of the position of a Queen. Solomon immediately told her
the real facts, when she felt grateful, and joined herself with Solomon in praising Allah.
3282. A gentle leader points out the truth. Instead of resenting it, the new entrant
is grateful; acknowledges his own mistake freely and frankly; and heartily joins with the
Teacher in the worship of Allah, the Source of all truth and knowledge.

- 1102 -

"

45. We sent (aforetime),
To the Thamfld, their brother3283
~ali~, saying, "Serve Allah":
But behold, they became
Two factions quarrelling
With each other.

"'"

"

b楼\~t~~'t~j~-:j:j~~

~~~ ;~~~J~\~~~

46. He said: "0 my people!

Why ask ye to hasten on
The evil before the good?3284
If only ye ask Allah for forgiveness,
Ye may hope to receive mercy."
47. They said: "Ill omen

Do we augur from thee
And those that are with thee".
He said: "Your ill omen
Is with Allah; yea, ye are
A people under trial. ,.3285

/.,).

48. There were in the City

~,.

\ .... ~ . . . _- < ."if路 / u

"':":'->J~~.J~~~~....;..JbJ

Nine men,
Who made mischief in the land,
And would not reform. 3286

$0~~1J~s~rcj

3283. The main story of the Thamiid, who were broken up into two factions, the
rich oppressing the poor and keeping them out of the good things of life and the test
case of the She-camel, will be found in xxvi. 141-159 and the notes thereon. The point
here is the secret plot of the nine men against the Prophet of Allah, whose teaching,
they thought, brought them ill-luck; but what they called ill-luck was the just punishment
from Allah for their own ill-deeds. Their plot was foiled, and the whole community, which
was involved in evil, was destroyed.
3284. Cf xiii. 6. The evil-doers were really hastening on their own punishment by
their feuds against the poor. The advocates of justice were not bringing ill-luck to them.
They were showing the way to ward it off. Their own injustice was bringing on their
disaster.

3285. All evil unpunished is not evil condoned, but evil given a chance for reform.
They are on trial, by the mercy of Allah. What they call "ill omen" is really the just
punishment for their ill-deeds, and that punishment rests with Allah.
3286. They had made up their minds to wage a relentless war against justice. They
not destroy justice, but justice destroyed them.

- 1103 -

49. They said: "Swear
A mutual oath by Allah
That we shall make
A secret night attack
On him and his people,3287
And that we shall then
Say to his heir (when he
Seeks vengeance): 'We were not
Present at the slaughter
Of his people, and we are
Positively telling the truth'."
50. They plotted and planned,3288
But We too planned,
Even while they perceived it not.
51. Then see what was the end
Of their plot!-this,
That We destroyed them
And their people, all (of them).
Now such were their houses,In utter ruin,-because
They practised wrong-doing.
Verily in this is a Sign
For people of knowledge.
53. And We saved those
Who believed and practised
Righteousness.

3287. A most dastardly plot, because (1) it was to be secret, (2) by night,
their victims unawares, and (4) because careful provision was made that they
teJJ lies together, saying that they knew nothing about it, in order to evade the
which ~ali~'s heirs (if any were left) or his tribe might want to exact! And yet
exactly the plots laid against the holy Prophet himself.

(3) taking
should all
vengeance
such were

3288. Cf. iii. 54. Their secret plotting is all known to Allah, but of Allah's just and
beneficent plans they know nothing. And the wicked must come to an evil end.

- 1104 -

54. (We also sent) Ui!3289
(As a messenger): behold,
He said to his people,
"Do ye do what is indecent
Though ye see (its iniquity)?
Would ye really approach men
In your lusts rather than
Women? Nay, ye are
A people (grossly) ignorant!329o
56. But his people gave
No other answer but this:
They said, "Drive out
The followers of Lilt from
Your city: these arc
Indeed men who want
To be clean and pure!,,329I
57. But We saved him
And his family, except
His wife: her We destined
To be of those
Who lagged behind.

3289. The story of Lii~ is referred to elsewhere. The passages to which reference may
be made here are: xxvi. 160-175, and vii. 80-84. But the point emphasised here is that
the crime of the Cities of the Plain was against their own nature, and they saw its
enormity, and yet they indulged in it. Can degradation go further? His wife was not
apparently a Believer. Her previous sympathy with the sinful people "destined her" (verse
57 below) to a miserable end, as she lagged behind and shared in the destruction of her
kinsfolk.
3290. The ignorance referred to here is the spiritual Ignorance, the Ignorance of how
grossness and sins that bring shame on their own physical and moral nature are doomed
to destroy them: it is their own loss. That they knew the iniquity of their sins has already
been stated in the last verse. That knowledge makes their spiritual Ignorance all the more
culpable, just as a man consciously deceiving people by half-truths is a greater liar than
a man who tells lies inadvertently.
3291. Cf. vii. 82-84. Instead of being ashamed on account of the consciousness of
their own guilt, they attack the pure ones with their sarcasms, as if not they but the pure
ones were in the wrong in trying to set them on the right way.

- 1105 -

S.27, A.58-60

~-,f.'J' ~);-'

J-20

~

t>.

~

~

58. And We rained down on
A shower (of brimstone):
And evil was the shower
On those who were admonished
(But heeded not)!
SECfION 5.
Praise be to Allah,
And Peace on His servants321J2
Whom He has chosen
(For His Message). (Who)
Is better?-Allah or
The false gods they associate
(With Him)?
60. On who has created3293
The heavens and the earth,
And who sends you down
Rain from the sky?
Yea, with it We cause
To grow well-planted orchards
Full of beauty and delight:
It is not in your power
To cause the growth3294

r-Wj;t;j,j~f;9:;'~tf$~
~~J\~CJ.J:L*( :~

r.t{(: ;~\Q

.Ii

~//~\~ !~路l!拢"<'~~-/路'"
~~u7'J"":"'>

~

~ 5J~rJ~J~f~:JJ

3292. Allah's revelation having been described as Light, Guidance, and Mercy, we
ought all to be grateful to Allah for vouchsafing His revelation. We ought also to
appreciate the services of Allah's Messengers, who are chosen to deliver His Message:
we ought to send salutations of Peace on them, instead of plotting, as the wicked do,
for their removal or persecution, or banishment or death. For these Prophets of Allah
undergo every kind of hardship and forego every kind of advantage or pleasure in life
for serving mankind. And Allah is truth and goodness, and all our fancies of false worship
are falsehoods and evils. Shall we prefer falsehood and evil to truth and goodness?
3293. The order, beauty, and grandeur of the Universe are appealed to. They show
unity of design and purpose. How can unjust, ignorant, foolish, heedless, false men think
of a multiplicity of gods, or of any god, besides the One True God?
3294. To make a singJe seed germinate and grow into a tree is beyond man's power.
When it comes to a great well-laid-out garden of beauty and delight, no one would think
it grew up of itself without a Gardener's consummate art. And the orchard is more than
the trees in it: there is design and beauty in their arrangement: proper spaces have to =

-1106-

J-20

cJJ.r--J1 ~):-I
~

Of the trees in them. (Can there be
Another) god besides Allah?
Nay, they are a people
Who swerve from justice.
61. Or, who has made the earth
Firm to live in; made
Rivers in its midst; set
Thereon mountains immovable;3295
And made a separating bar
Between the two seas 3296
(Can there be another) god
Besides Allah? Nay, most
Of them know not.
Or, who listens to the
Distressed when he calls
On Him, and Who relieves3297
His suffering, and makes you
(Mankind) inheritors of the
earth?3298
(Can there be another) god
Besides Allah? Little it is
That ye heed!

= be

left between them for the growth of their roots, for the aeration of the soil beneath
them, and for the penetration of air and sunlight between their branches. How can any
one then think of the wonderful Universe as a whole, without thinking of the far higher
Unity of Design, the evidence of the One True Allah?

3295. CJ. xvi. 15 and notes 2038 and 2039. The terra firma, the flowing water, and
the cycle of water circulation-sea, vapour, clouds, rain, rivers, and sea again,-all one and
yet alJ distinct, with a sort of wonderful barrier between salt water and fresh water: can
man see all this and yet be ignorant of Allah?
3296. CJ. xxv. 53 and noles 3111 and 3112.

3297. Besides the evidence of external nature, there is the still more intimate
evidence in man's inner conscience and heart. AlJah listens to man's cry of agony and
relieves his suffering, and He has given him superiority over other creation on this earth,
through his mind and soul. Is man then going to run after inferior beings and forget
Allah?
3298. Cf vi. 165, n. 988.

- 1107 -

S.27, A.63-65

J-20

~

cJJ.r-J' ~~,
~

~

63. Or, who guides you
Through the depths of darkness
On land and sea, and who
Sends the winds as heralds3299
Of glad tidings, going before
His Mercy? (Can there be
Another) god besides Allah?High is Allah above what
They associate with Him!
64. Or, who originates Creation,
Then repeats it,33lXl
And who gives you sustenance
From heaven and earth?3301
(Can there be another) god
Besides Allah? Say, "Bring forth
Your argument, if ye
Are telling the truth!,,3302
65. Say: None in the heavens
Or on earth, except Allah,
Knows what is hidden: 3303
Nor can they perceive
When they shall be raised
Up (for Judgment).

3299. Cf xxv. 48, n. 3104. After external nature, our attention was drawn to our
inner consciousness; after that, it is drawn here to our social and collective life, in which
we use the forces of nature for international intercourse, trade, agriculture. production,
and economic well-being generally. In the next verse, we are asked to contemplate
creation from its primeval stages, through its intermediate processes, to the final Destiny in
a new Creation-a new heaven and a new earth.
3300. Cf x. 34, and n. 1428.
3301. Sustenance: of course in the spiritual as well as the material sense.
3302. All the arguments point to the Unity of Allah: there is none whatever against
it.

3303. The existence of Allah is certain. But nothing else can be known with certainty
to our knowledge. He has told us of the Hereafter, and therefore we know it is true.
But those who do not believe in AUah,-what knowledge or certainty can they have? Even
when it is actually coming, they will not have the sense to perceive it.

- 1108-

66. Nay, but their knowledge
Fails as to the Hereafter,
They are in doubt and uncertainty
Thereanent; nay, they are blind
Thereunto !3304
SECTION 6.
67. The Unbelievers say: "What!
When we become dust,We and our fathers,-shall we
Really be raised (from the dead)?
..It is true we were promised
This,-we and our fathers
Before (us): these are nothing
But tales of the ancients."

.."" ;' .. "..".

\jâ&#x20AC;˘.~AlcJtJ..:i~

",.,-

",."" .. "" ""

"" ~ J.. ."'"

~j~\jl.--'~ \~ U~J..ul

$~~~~b;J'1i

69. Say: "Go ye through the earth
And see what has been
The end of those guilty
(Of sin). ,,3305

But grieve not over them,
Nor distress thyself
Because of their plots. 3306
71. They also say: "When will
This promise (come to pass)?
If ye are truthful."

3304. The Unbelievers are generally materialists, who cannot go beyond the evidence
of their physical senses. As to a spiritual vision of the future, their physical senses would
only leave them in doubt and uncertainty, while their rejection of the spiritual Light
makes them blind altogether to the next world.
3305. Even if the Unbelievers are unwilling to take any doctrine, they have only to
observe what has actually happened on the earth, and they will see that evil always came
to an evil end, and that Truth and righteousness ultimately won.
3306. Cf. xvi. 127, and n. 2164. The righteous need not worry over the unjust. The
plots of the unjust can never defeat or deflect the purpose of Allah.

-1109-

J-20

S.2?, A.72-76

72. Say: hit may be that
Some of the events which
Ye wish to hasten on
May be (close) in your pursuitl,,3307
73. But verily thy Lord is
Full of grace to mankind:
Yet most of them are ungrateful.
And verily thy Lord knoweth
All that their hearts do hide,
As well as all that
They reveal.
is nothing
Hidden in heaven
Or earth, but is (recorded)3308
In a clear record.
Verily this Our-an doth explain
To the Children of Israel
Most of the matters
In which they disagree. 33o<)

3307. The Unbelievers-or even men of half-hearted faith-may say, "Why worry over
distant future events? Take the day as it comes!" But that is a fallacy. Judgment is
certain, and it may be that this very hour may be the hour of doom for any given
individual. This is the hour of repentance and amendment. For Allah wishes well to all
mankind in spite of their ingratitude.
3308.

ct.

xxii. 70, xxxvi. 12, lvii. 22.

3309. The Jews had numerous sects. Some were altogether out of the pale, e.g., the
Samaritans, who had a separate Taurat of their own: they hated the other Jews and were
hated by them. But even in the orthodox body, there were several sects, of which the
following may be mentioned: (1) the Pharisees, who were literalists, formalists, and
fatalists, and had a large body of traditional literature, with which they overlaid the Law
of Moses; (2) the Sadducees, who were rationalists, and seemed to have doubted the
doctrine of the Resurrection or of a Hereafter; (3) the Essenes, who practised a sort of
Communism and Asceticism and prohibited marriage. About many of their doctrines they
had bitter disputes, which were settled by the Our-an, which supplemented and perfected
the Law of Moses. It also explained clearly the attributes of Allah and the nature of
Revelation, and the doctrine of the Hereafter.

- 1110 -

S.27, A.77-trl.
I)

And it certainly is
A Guide and a Mercy
To those who believe.
78. Verily thy Lord will decide
Between them by His Decree: 3310
And He is Exalted in Might,
All-Knowing.
79. So put thy trust in Allah:
For thou art on (the Path
Of) manifest Truth.

[~~f~rt?'tcl;Jfb~,1~1

80. Truly thou canst not cause
The Dead to listen, nor
Canst thou cause the Deaf
To hear the call,
(Especially) when they
Turn back in retreat. 3311

cY Zt4X ti..; '~i

81. Nor canst thou be a guide
To the Blind, (to prevent them)
From straying: only those
Wilt thou get to listen
Who believe in Our Signs,
So they submit.
trl.. And when the Word is3312
Fulfilled against them (the unjust),
We shall bring forth from the earth

3310. Decree: hukm: the disputes between rival sects can only be settled by the
Decree of Allah,-(l) in the form of a Revelation, as was done by the Qur-an, or (2)
by the logic of events, for hundreds of sects have been extinguished and forgotten in the
course of time, and (3) in the Decree of Judgment in the Hereafter, when all jarring sects
will at length see their errors.
3311. The Prophet's responsibility was to preach and show the way. Men and women
of goodwill bad faith and accepted the Message. But he was not responsible for the
obstinacy and perversity of men who turned away from Allah's Signs and rejected the
Truth.

3312.. The Word: the Decree or Sentence, the Decision to end the respite and restore
the true values of right and wrong in a new world: their cup of iniquity will then have
been full.

-1111-

5.27, A.82-85
~

J-20

tJ:

- 1112 -

5.27, A.86-88
!)

~J.rJ1 ~-*'

J-20

!J..

f!..

r>.

86. See they not that We
Have made the Night
For them to rest in
And the Day to give3316
Them light? Verily in this
Are Signs for any people
That believe!
87. And the Day that the Trumpet
Will be sounded-then will be
Smitten with terror those
Who are in the heavens,
And those who are on earth,
Except such as Allah will please
(To exempt): and all shall come
To Him in utter humility.331?
Thou seest the mountains
And thinkest them firmly fixed: 3318
But they shall pass away
As the clouds pass away:
(Such is) the artistry of Allah,

3316. Night, Day, Rest, and Light: both in the literal and the symbolic sense. Any
one with a scrap of faith or spiritual insight could see that the Night is blessing when
used for rest and a curse when used to cover ignorance or sin; and that the Day is for
work and enlightenment, and its misuse is gross ingratitude to Allah. Or, understand
Truth and practise Righteousness while it is yet Light and the Message of Allah is here
to guide you: for there comes the Night when Endeavour will cease and there will be
no room for Repentance.

3317. Arrogance will flee with Ignorance, and Self will see itself in its true place-that
of humility and lowliness-when the scales of ignorance fall from its eyes.
3318. This is so in the present phase of phenomenal things, both literally and
figuratively. There seems nothing more firm or fixed or permanent than the "eternal
hills": yet when the new order of things comes and the new World is brought into being,
they will be as flimsy and unsubstantial as clouds. So, in the revaluation of things in the
Hereafter persons or things or ideas that seem so great and so firmly established now
will pass away like mere fancies and give way to the Reality of Allah.

-1113-

S.27 t A.88-91

J-20

~J.rJ1 ~):-I
~

Who disposes of all things3319
In perfect order: for He is
Well acquainted with all that ye do.
89. If any do good, he will
Have bettcr than it.
And thcy will be sccure
From terror that Day.
90. And if any do evil,
Thcir faces will be thrown
Headlong into the Fire: 332o
"Do ye reccivc a reward
Other than that which ye
Have earned by your deeds?,,路B21
91. For me. I have been
Commanded to serve the Lord 3322
Of this City. Him Who has
Sanctified it and to Whom

3319. Atqana: to arrange or dispose of things with art, or so as to obtain the most
perfect results. The present phenomenal world and the Future that is to be, all have a
definite object and purpose in the Plan of Allah, Who knows perfectly what we are, what
we do, what we think, and what we need. Who can praise His artistry enough?
3320. Headlong: it may be that the very things of which we were proudest, which
we considered foremost in our present order of the world, will be the first to go into
the Fire, as they are but the window-dressing (=faces) of Evil.
3321. There will be no punishment except such as has been deserved by actual
conduct in the present life of probation.

3322. The Lord of this City. This was spoken in Makkah say about the 5th year
before the Hijrat, when the holy Prophet and his adherents were being persecuted as
enemies to the cult of Makkah. So far from being against the true spirit of the holy City
of Makkah, it was actually in furtherance of that spirit, which had been overlaid by the
idolatries and abominations of the Pagan Quraish. They are told that the new Teaching
is from the Lord of Makkah itself, the One True God, Who had sanctified it in the time
of Abraham. Lest they should think that it was a local or tribal or narrow cult, it is added
that He is not only Lord of this City, but Lord of the Worlds, "to Whom belong all
things". It is a universal message; but how sad it would be if the Makkans, among whom
it came first, were to reject it?

- 1114 -

5.27, A.91-93
~

- 1115 -

Intra. to S. 28.
~

INTRODUCTION TO SiJRAT Al.Q~, 28.
This Sura continues the subject of Revelation and its reception by those to
whom it is sent. But it emphasises new points: how the recipient of inspiration
is prepared for his high destiny, even in the growth of his ordinary life, and
how the rejection of Allah's Message by groups of men or by individuals is
caused by overweening arrogance or avarice. The plight of those who reject the
Truth is contrasted with the reward of the righteous.
With the possible exception of a few verses, it belongs to the late Makkan
period, just preceding the Hijrat.

Summary.-Pharaoh was arrogant and unjust, but Allah's Plan was to
strengthen the weak: in infancy Moses was prepared for his mission; in youth
he trusted in the Lord and was guided; in his exile he found help and love;
and when he was called, he was supported by Allah (xxviii. 1-42).
So was the holy Prophet Mu~ammad fed spiritually by Allah's Grace, and
his Revelation was recognised by those who knew the earlier Revelations: it
came to an old and sacred Centre, to warn those seduced by this world's life
(xxviii. 43-60).
The Future is with those who repent, have faith, and do good: for all
Mercy and Truth are with Allah (xxviii. 61-75).
But men puffed up with wealth, like Qariln, will come to an evil end, while
the lowly and the righteous will attain Allah's Mercy (xxviii. 76-88).

- 1116 -

Sura

In the name of Allah, Most Gracious,
Most Merciful.
1. TiL Sin. Mim. 3326
2. These are Verses of the Book
That makes (things) clear. 3327
3. We rehearse to
Of the story of
And Pharaoh in
For people who

thee some
Moses
Truth,
believe. 3328

4. Truly Pharaoh elated himself
In the land and divided
Its people into sections,3329
Depressing a group
Among them: their sons he slew,
But he kept alive their females:
For he was indeed
An evil-doer.

3326. See n. 3137 to xxvi. 1.
3327. See n. 3138 to xxvi. 2.
3328. The part of the story of Moses told here is how Moses and his mother were
guided in the child's infancy, that even as he grew up, he might be prepared for his high
destiny; how in. youth he trusted Allah in the most awkward situations and sought His
help; how he fled into exile. and yet found love and support because of his well-doing:
and how, when he was called to his mission. he received Allah's favour, which defeated
all the plots of his enemies. Thus Allah's Plan works continuously in the web of events.
Those who have faith will thus see the hand of Allah in everything and welcome the light
that comes to them by Revelation. With such a Faith there is no room for Chance or
blind Fate.
3329. For a king or ruler to make invidious distinctions between his subjects, and
specially to depress or oppress any particular class of his subjects, is a dereliction of his
kingly duties. for which he is responsible to Allah. Pharaoh and his clique were
intoxicated with pride of race and pride of material civilization, and grievously oppressed
the Israelites. Pharaoh decreed that all male sons born to his Israelite subjects should be
killed, and the females kept alive for the pleasure of the Egyptians. Moses was saved
in a wonderful way, as related further.

- 1117-

J-20

S.28, A.5-7

TA~'oJ""'"

~

wished to be
Gracious to those who were
Being depressed in the land,3330
To make them leaders (in faith)
And make them heirs,
6. To establish a firm place
For them in the land,
And to show Pharaoh, Haman,3331
And their hosts, what they were
Dreading from them. 3332
7. So We sent this inspiration
To the mother of Moses:
"Suckle (thy child), but when
Thou hast fears about him,
Cast him into the river,3333
But fear not nor grieve:
For We shall restore him
To thee, and We shall make
Him one of Our messengers."

3330. What Pharaoh wished was to crush them. But Allah's Plan was to protect them
as they were weak, and indeed to make them custodians and leaders in His Faith, and
to give them in inheritance a land "flowing with milk and honey". Here they were
established in authority for such time as they followed Allah's Law. As regards Pharaoh
and his ministers and hosts, they were to be shown that they would suffer, at the hands
of the Israelites, the very calamities against which they were so confidently taking
precautions for themselves.
3331. Haman was evidently Pharaoh's minister, not to be confounded with a Haman
who is mentioned in the Old Testament (Esther iii.1), as a minister of Ahasuerus (Xerxes)
King of Persia, the same who invaded Greece, and ruled from B.C. 485 to 464.
3332. Pharaoh was trying to kill the Israelites. Instead, the Plagues of Egypt, invoked
by Moses, killed thousands of Egyptians (vii. 133, and notes 1091-92), because "they were
steeped in arrogance,-a people given to sin." In pursuing the Israelites in their flight,
Pharaoh and his army were themselves overwhelmed in the sea.
3333. The Egyptian midwives had orders to kill Israelite babies. Moses was saved
from them, and his mother nursed the infant at her breast herself. But when the danger
of discovery was imminent, she put him into a chest or basket, and floated him on the
river Nile. It flowed by the King's palace, and the chest with the baby was picked up,
as related further on. The mother had no cause to fear or grieve afterwards, as the child
grew up under her tender care and became afterwards one of the Prophets of Allah.

- 1118-

J-20

Then the people of Pharaoh
Picked him up (from the river):
(It was intended) that (Moses)
Should be to them an adversary
And a cause of sorrow: 3334
For Pharaoh and Haman
And (all) their hosts were
Men of sin.
9.

The wife of Pharaoh said:
"(Here is) a joy of the eye,333;
For me and for thee:
Slay him not. It may be
That he will be of use
To us, or we may adopt
Him as a son." And they
Perceived not (what they
Were doing)!3336

10. And the heart
Of the mother of Moses
Became void:
She was going almost to
Disclose his (case), had We
Not strengthened her heart
(With faith), so that she
Might remain a (firm) believer. 3337

3334. This was the Plan of Providence: that the wicked might cast a net round
themselves by fostering the man who was to bring them to naught and be the instrument
of their punishment,-or (looking at it from the other side) that Moses might learn all
the wisdom of the Egyptians in order to expose all that was hollow and wicked in it.
3335. He was a darling to look at, and Pharaoh had apparently no son, but only
a daughter, who afterwards shared his throne. This is on the supposition that the Pharaoh
was Thothmes.
3336. In all life Providence so orders things that Evil is defeated by its own weapons.
Not only is it defeated, but it actually, though unwittingly, advances the cause of Good!
3337. The mother's heart felt the gaping void at parting from her son; but her Faith
in Allah's Providence kept her from betraying herself.

- 1119 -

J-20

S.28, A.1l-14

11. And she said to the sister
Of (Moses), 路'Trace him".
So she (the sister) watched him
From a distance
And they perceived not.
12. And We ordained that he
Refused suck at first, until
(His sister came up
And) said: uShall I
Point out to you the people
Of a house that will nourish
And bring him up for you3338
And take care of him."
13. Thus did We restore him
To his mother, that her eye
Might be comforted, that she
Might not grieve, and that
She might know that the promise
Of Allah is true: but
Most of them do not know. 3339
SECTION 2.
14. When he reached full age,
And was firmly established3340
(In life), We bestowed on him
Wisdom and knowledge: for thus
Do We reward those
Who do good.

3338. For you: i.e., on your behalf. Thus Moses got the benefit of his mother's milk
as well as the prestige and the opportunities of being brought up in the royal family. with
the best of teachers to teach him Egyptian wisdom. In addition, there was the comfort
to his mother.

3339. Allah's promise is always true, but short-sighted people, if they are a little
thwarted in their plan, do not understand that Allah's wisdom. power, and goodness are
far more comprehensive than any little plans which they may form.
3340. Full age may be taken to be mature youth. say between 18 and 30 years of
age. By that time a person is fully established in life: his physical build is completed,
and his mental and moral habits are formed. In this case, as Moses was good at heart, =

- 1120 -

J-20

15. And he entered the City
At a time when its peoplc334I
Were not watching: and he
Found there two men fighting,One of his own people,(a)
And the other, of his foes.
Now the man of his own
People appealed to him
Against his foe, and Moses
Struck him with his fist 3342
And killed him.
He said: "This is a work
Of Satan: for he is
An enemy that manifestly
Misleads!"*

16. He prayed: "0 my Lord!
I have indeed wronged my soul!
Do Thou then forgive me!"
So (Allah) forgave him: for He
Is the Oft-Forgiving, Most Merciful.

= true and loyal to his people, and obedient and just to those among whom he lived, he
was granted wisdom and knowledge from on high, to be used for the times of conflict
which were coming for him. His internal development being complete, he now goes out
into the outer world, where he is again tried and proved, until he gets his divine
commission.
3341. That may have been either the time of the noontime siesta, when all business
is suspended even now in Egypt, or the time of night, when people are usually asleep.
The latter is more probable, in view of verse 18 below. But there is also another
suggestion. A guest in a Palace is not free to wander about at will in the plebeian quarters
of the City at all sorts of hours, and this applies even more to an inmate of the Palace
brought up as a son. Moses was therefore visiting the City privately and eluding the
guards. His object may have been to see for himself how things were going on; perhaps
he had heard that his people were being oppressed, as we may suppose that he had
retained contact with his mother.
3342. His object was apparently to strike him so as to release the Israelite, not to
kill the Egyptian. In fact he killed the Egyptian. This was unfortunate in more ways than
one. His visit to the City was clandestine; he had taken the side of the weaker and
despised party; and he had taken the life of an Egyptian. He was full of regrets and
repentance, and he prayed to Allah, and obtained Allah's forgiveness.

- 1121 -

S.28 t A.17-19

J-20

"
He said: "0 my Lord!
For that Thou hast bestowed
Thy Grace on me, never
Shall [ be a help
To those who sin!,,3343
18. In the morning, he was
In the city, fearful
And vigilant when
Behold, the man who had,
The day before, sought his help
Called aloud for his help
(Again). Moses said to him:
"Thou art truly, one
Erring manifestly. ,,3344
Then, when he was about to lay
His hands on their enemy3345
The man said: "0 Moses!
Is it thy intention to slay me
As thou slewest a man

"" '" "'.> -:: JJo Jo'" "'.>

~"'"

_~ ........~ .~ ...............

Jli~j~~l>J.'~~Db~)u\l:J.t

~\i~t~.~.F;t:r~~~ij~l~~

3343. He takes a conscious and solemn vow to dedicate himself to Allah, and to do
nothing that may in any way assist those who were doing wrong. This was his general
idea, but no plan had yet shaped itself in his mind, until a second catastrophe brought
matters to a head, and he was plunged in adventure.
3344. The man was an Israelite. But Moses was himself in a distracted mood, for
the reasons given in n. 3342 above, and he was exasperated at this public appeal to him
again.
3345. When Moses considered further that the Egyptian was unjust, he was going to
intervene again, when he received a double warning one from the Egyptian who was
fighting, and the other from some man (Israelite or Egyptian) who was friendly to him,
as explained below. We may suppose that after the first day's fight, there had been a
great deal of talk in the bazars, both among Israelites and Egyptians. Probably the
Israelites were elated at finding a champion-perhaps more elated than they should have
been, and in a provocative mood, which deserved Moses's rebuke. Probably the Egyptians
had discussed who this new champion was, and had already apprised the Palace, to which
Moses had not dared to return.
t

- 1122 -

J-20

Yesterday? Thou only desire
To become a tyrant
In the land, and not to be
One who sets things right!,,3346
And there came a man,
Running, from the furthest end 3347
Of the City. He said:
"0 Moses! the Chiefs
Are taking counsel together
About thee, to slay thee:
So get thee away, for I
Do give thee sincere advice."
He therefore got away therefrom,3348
Looking about, in a state
Of fear. He prayed:
"0 my Lord! save me
From people given to wrong-doing."
SECTION 3.
22. Then, when he turned his face
Towards (the land of) Madyan,3349
He said: "I do hope
That my Lord will show me
The smooth and straight Path."

3346. The Egyptian saw the situation. He said to Moses: 'Are you going to do the
same with me? You are nothing but a bully! And you talk of setting things right! That
is what you should do if you were true to yourself!'
3347. Apparently rumours had reached the Palace, a Council had been held, and the
death of Moses had been suggested.
3348. Moses saw that his position was now untenable, both in the Palace and in the
City, and indeed anywhere in Pharaoh's territory. So he suffered voluntary exile. But he
did not know where to go to. His mind was in a state of agitation. But he turned to
Allah and prayed. He got consolation, and felt that after all it was no hardship to leave
Egypt, where there was so much injustice and oppression.
3349. East of Lower Egypt, for about 300 miles, runs the Sinai Peninsula, bounded
on the south by the Gulf of Suez, and on the north by what was the Isthmus of Suez,
now cut by the Suez Canal. Over the Isthmus ran the highroad to Palestine and Syria,
but a fugitive could not well take that road, as the Egyptians were after him. If he could, =

- 1123 -

S.28, A.23-24
!J,

23. And when he arrived at
The watering (place) in Madyan,3350
He found there a group
Of men watering (their flocks),
And besides them he found
Two women who were keeping
Back (their flocks). He said:
"What is the matter with you?"
They said: "We cannot water
(Our flocks) until the shepherds
Take back (their flocks):
And our father is
A very old man. ,,3351

24. So he watered (their flocks)
For them; then he turned back
To the shade, and said:
"0 my lord!
Truly am I

= after crossing the Isthmus, plunge into the Sinai desert, east or south-east, he would be
in the Midianite territory, where the people would be Arabs and not Egyptians. He
turned thither, and again prayed to Allah for guidance.
3350. The first thing that a wanderer in a desert would make for would be an oasis
where he could get water from a spring or well, the shade of trees against the scorching
sun, and some human company. The Midianite watering place was probably a deep well,
as surface springs are rare in sandy deserts, where the water level is low, unless there
was a hill from which issued a spring.
3351. Here is a pretty little idyll, told in the fewest and most beautiful words
possible. Moses arrives at an oasis in the desert, weary and travel worn. with his mind
full of anxiety and uncertainty owing to his recent experiences in Egypt. He was thirsty
and would naturally seek water. At the well or spring he found shepherds (or perhaps
goat-herds) watering their flocks. As a stranger it was not for him to thrust himself among
them. He waited under the shade of a tree until they should finish. He noticed two
damsels, also waiting with their flocks, which they had come to water. His chivalry was
roused. He went at once among the goat-herds, made a place for the flocks of the
damsels. gave them water, and then resumed his place in the shade. They were modest
maidens, and had giveo him io three Arabic words the key of the whole situation. "AbulUi sluliJchun Kabirun our father is a very old man. and therefore cannot come to water
the flocks; we therefore do the work; we could oot very well thrust ourselves amoog these
men.'

- 1124-

5.28, A.24-25
~

In (desperate)
Of any good
That Thou dost send me!"... 3352
25. Afterwards one of the (damsels)
Came (back) to him, walking
Bashfully. She said: "My father
Invites thee that he may
Reward thee for having watered3353
(Our flocks) for us." So when
He came to him and narrated
The story, he said:
"Fear thou not: (well) hast thou
Escaped from unjust people. ,,3354

3352. The maidens are gone, with smiles on their lips and gratitude in their hearts.
What were the reflections of Moses as he returned to the shade of the tree? He returned
thanks to Allah for the bright little vision which he had just seen. Had he done a good
deed? Precious was the opportunity he had had. He had slaked his thirst. But he was a
homeless wanderer and had a longing in his soul, which he dared not put into words.
Those shepherds were no company for him. He was truly like a beggar in desperate need.
For any little good that came his way, he was grateful. But what was this?-this vision
of a comfortable household, presided over by an old man rich in flocks and herds, and
richer still in two daughters, as modest as they were beautiful? Perhaps be would never
see them again! But Allah was preparing another smprise for him.
3353. Scarcely had he rested, when one of the damsels came back, walking with
bashful grace! Modestly she gave her message. 'My father is grateful for what you did
for us. He invites you, that he may thank you personally, and at least give some return
for your kindness.'
3354. Nothing could have been more welcome than such a message, and through such
a messenger. Moses went of course, and saw the old man. He found such a well-ordered
patriarchal household. The old man was happy in his daughters and they in him. There
was mutual confidence. They had evidently described the stranger to him in terms which
made his welcome a foregone conclusion. On the other hand Moses had allowed his
imagination to paint the father in something of the glorious colours in which his daughters
had appeared to him like an angelic vision. The two men got to be friends at once. Moses
told the old man his story,-Who he was, how he was brought up, and what misfortunes
had made him quit Egypt. Perhaps the whole household, including the daughters, listened
breathlessly to his tale. Perhaps their wonder and admiration were mingled with a certain
amount of pity-perhaps with some more tender feeling in the case of the girl who had
been to fetch him. In any case the stranger had won his place in their hearts. The old
man, the head of the household, assured him of hospitality and safety under his roof.
As one with a long experience of life he congratulated him on his escape. 'Who would
live among unjust people? It is as we)) you are free of them!'

- 1125 -

S.28, A.26-27

J-20

~

Said one of the (damsels):
"0 my (dear) father! engage:ms
Him on wages: truly the best
Of men for thee to employ is
The (man) who is strong and
trusty" ... 3356
He said: "I intend to wed
One of these my daughters
To thee, on condition that
Thou serve me for eight years;3357
But if thou complete ten years,
It will he (grace) from thee.
But I intend not to place
Thee under a difficulty:
Thou wilt find me,
Indeed, if Allah wills,
One of the righteous."

3355. A little time passes. A guest after all cannot stay for ever. They all feel that
it would be good to have him with them permanently. The girl who had given her heart
to him had spoken their unspoken thoughts. Why not employ him to tend the flocks?
The father was old, and a young man was wanted to look after the flocks. And-there
may be other possibilities.
3356. Strong and trusty: Moses had proved himself to be both, and these were the
very qualities which a woman most admires in the man she loves.

3357. A little time passed, and at length the father broached the subject of marriage.
It was not for the fugitive to suggest a permanent tie, especially when, in the wealth of

this world, the girl's family was superior, and they had an established position, while he
was a mere wanderer. The father asked if he would marry one of the daughters and stay
with them for at least eight years, or if he liked, ten years, but the longer term was at
his option. If he brought no dower, his service for that period was more than sufficient
in lieu of dower. The particular girl intended was no doubt tacitly settled long before,
by the mutual attraction of the young hearts themselves. Moses was glad of the proposal,
and accepted it. They ratified it in the most solemn manner, by appealing to Allah. The
old man, knowing the worth of his son-in-law, solemnly assured him that in any event
he would not take advantage of his position to be a hard task-master or to insist on
anything inconsistent with Moses's interests, should a new future open out to him. And
a new and glorious future was awaiting him after his apprenticeship.

-1126-

S.28, A.28-29

J-20

"tl

He said:
(the agreement)
Between me and thee:
Whichever of the two terms
I fulfil, let there be
No injustice to me.
Be Allah a witness
To what we say. ,,3358
SECTION 4.
29. Now when Moses had fulfilled
The term, and was travelling3359
With his family, he perceived
A fire in the direction
Of Mount Tur. He said
To his family: "Tarry ye;
I perceive a fire; I hope
To bring you from there
Some information, or a burning
Firebrand, that ye may
Warm yourselves...3360

3358. In patriarchal society it was not uncommon to have a marriage bargain of this
kind conditional on a certain term of service. In this case the episode conveys two lessons.
(1) A man destined to be a messenger of Allah is yet a man, and must pass through
the ups and downs of life like any other man: only he will do it with more grace and
distinction than other men. (2) The beautiful relations in love and marriage may
themselves be a preparation for the highest spiritual destiny that may await a Messenger
of Allah. A woman need not necessarily be a snare and a temptation: she may be the
understanding help-mate that the Lady Khadija was to the holy Prophet.

3359. The episode in the desert, full of human interest, now closes, and we come
to the threshold of the sacred Call to the divine ministry of Moses. Here we may compare
this passage with that in xxvii. 7-14 and previous passages. In this passage we are told,
after reference to Moses's preparation for his high destiny, of the particular sin of
Arrogance and Sacrilege of which Pharaoh was guilty (xxviii 38-39). how it was punished,
and with what instruments in the hands of Moses and Pharaoh. The notes on the earlier
passage should be read, as explanations already given need not now be repeated.
3360. Note how the transition is effected from the happy life of Moses to the new
prophetic mission.

- 1127 -

S.28, A.30-32
~

30. But when he came
To the (Fire), he was called
From the right bank
Of the valley, from a tree 3361
In hallowed ground:
"0 Moses! Verily
I am Allah, the Lord
Of the Worlds ...
"Now do thou throw thy rod!"
But when he saw it
Moving (of its own accord)
As if it had been a snake,
He turned back in retreat,
And retraced not his steps:
"0 Moses!" (it was said),
"Draw near, and fear not:
For thou art of those
Who are secure. 3362
32. "Thrust thy hand into
Thy bosom, and it will
Come forth white without stain
(Or harm), and draw thy hand
Close to thy side

3361. We are to suppose the appearance of a bush burning but not consumed (Exod.
2), a device adopted by the Scottish Church in its annorial bearings. Scotland
apparently took that emblem and motto (Nee lamen eonsumebalur, 'nevertheless it was
not consumed') from the Synod of the Refonned Church of France, which had adopted
it in 1583. (I am indebted for this information to the Rev. D.Y. Robertson, Chaplain
of the Church of Scotland in Simla). The real explanation of the Burning Bush will be
found in xxvii. 8, n. 3245.

lll.

3362. The verbal meaning is: 'you have nothing to fear from what appears to be a
snake: it is a snake, not for you, but for Pharaoh.' But there is a deeper meaning besides.
Moses had now been called to a higher prophetic mission. He had to meet the hatred
of the Egyptians and circumvent their trickery and magic. He had now the security of
Faith: in all dangers and difficulties Allah would guide and protect him, for he was
actually in Allah's service, one of the Elect.

-1128-

(To guard) against fear. 3363
Those are the two credentials
From thy Lord to Pharaoh
And his Chiefs: for truly
They are a people
Rebellious and wicked."

~

·

~~,

~'...)~f.}

./ 'r/
@
• ~~!J'
T~

..

33. He said: "0 my Lord!
I have slain a man
Among them, and I fear 3364
Lest they slay me.

. ( ,-;.!.I.....

/" ~,~. "\.~~.

z~ ~J'-=--'y~v!:/',

~~

"')0

~

)0":

,.\...~. \.~ . . . \

•

~.

....

, ~ ...

~~..

'-:-1.1~t/~r·.J.~

-: I.': .\ .. JI<!
.....4-A
'-'..) "
,- v
, ~ (,j
..... ~;,

cJ\.i."

~

.J..J.~"'1

~9.A.~'

"And my brother AaronHe is more eloquent in speech
Than I: so send him
With me as a helper,
To confirm (and strengthen) me:
For I fear that they may
Accuse me of falsehood."

~

)o~

~

...
:
Jo /~t~)o ~ ",/ . t'
~~~~ v..P~'J
~

~1iG\/J

~J
~

" -: ?,,, ., ~ I-:'~

-:

.lot ~ _ ,)0 \/.,

,

~

~YJ?~C:>lu~\Qr~~ ~.>-!.~

He said: "We will certainly
Strengthen thy arm through
Thy brother, and invest you both
With authority, so they
Shall not be able t0 3365

,~~~,

/.-:,.... 't "'" ~.J." ~"""

~ ...

~~J~ .:-j.Ll~.&-~J\i
~

r.~S~10~\
. -....... ,"¥-'-; ~ J.o
,.. .. ;,
..

~ /~(i1l:11

-:'")\9"

,,~

~

";\ ""trl~~"'~'"

~~ ~.Jo-;

~ iJ .". \~\~JL.::.;\

3363. Literally, "draw thy wing close to thy side, (away) from fear". When a bird
is frightened, it ruffles its wings and prepares to flyaway, but when it is calm and
composed, it sits with its wings drawn close to its sides, showing a mind secure from
danger. Cf. also n. 2550 to xx. 22.
3364. It is not that Moses is not reassured from all fear on account of the apparent
snake which his rod had become, or from the sacred and unfamiliar surroundings in which
he found himself. On this point his heart has been completely assured. But he is still
new to his mission, and the future is obscure to his mind. Pharaoh was after him, to
take his life, and apparently with good cause, because one of Pharaoh's men had been
slain at his hands. And now he is commanded to go to Pharaoh and rebuke him and
his Chiefs. The inner doubts and difficulties of his human mind he frankly lays before
his Lord, and asks for a little human and visible support, which is granted him at once,
viz.; the help of his brother Aaron.

3365. To touch you: to approach you anywhere near, in the wonders and Signs that
you will show them under the divine authority with which you are invested.

- 1129 -

S.28, A.35-37

~.J~I ~j--=I;-I

J-20

~

~

~

Touch you: with Our Signs
Shall ye triumph ,-you two
As well as those
Who follow you. ,,3366
36. When Moses came to them
With Our Clear Signs, they said:
'"This is nothing but sorcery3367
Faked up: never did we
Hear the like among our fathers
Of 0Id!,,3368
Moses said: "'My Lord
Knows best who it is
That comes with guidance
From Him and whose End
Will be best in the Hereafter:
Certain it is that
The wrong-doers will not
prosper. ,,3369

3366. The potency of Allah's Light is such that its divine rays reach the humblest
of those who seek after Him. The Prophets can certainly work wonders, but their sincere
followers in Faith can do so also in their own spheres. Wonders may appeal to people,
but they are not the highest signs of AJlah's workings, and they are around us every day
in our lives.
3367. This is what Moses was thinking of when he had said: "They may accuse me
of falsehood". To accuse the purest Truth of lying is a favourite trick of those whose
chief stock-in-trade is deception and sorcery and catching the attention of the vulgar by
arts adapted to their ignorant minds!
3368. 'As to this higher talk of the worship of the One true God, why, our ancestors
have worshipped power and patronage, as concentrated in Pharaoh, from the most ancient
times!'

3369. Cf. vi. 135. The only argument in such a case is an appeal to Allah, and to
the ultimate Future. Both of these appeals require Faith. But even if you do not rely
on anything so high, you can see that Falsehood or evils crystallised in ancestral customs
are not going to do anyone any good.

- 1130 -

S.28, A.38-41

J-20

cJJ~1 ~.r-J:-I

~

~"

Pharaoh said:
Chiefs!
No god do I know for you3370
But myself: therefore,
o Haman! light me a (kiln
To bake bricks) out of clay,
And build me a lofty3371
Palace, that I may mount up
To the god of Moses:
But as far as I am concerned,
I think (Moses) is a liar!"

39. And he was arrogant and insolent
In the land, beyond reason,He and his hosts: they thought
That they would not have
To return to US!,,3372
40. So We seized him
And his hosts, and We
Flung them into the sea: 3313
Now behold what was the End
Of those who did wrong!
41. And We made them (but)
Leaders inviting to the Fire;
And on the Day of Judgment
No help shall they find.

3370. Pharaoh claimed, himself, to be God,-not only one god among many, but the
only god: "I am your Lord Most High": lxxix. 24. At any rate he did not see why his
people should worship anyone but him.
3371. I understand his speech to his minister Haman to be sarcastic. But some
Commentators have taken it very seriously and imagined that he actually thought of
reaching the heavens by building lofty towers.
3372. They did not believe in the Hereafter. They did not understand that every deed
must have its inevitable consequence, good, or evil, unless the Grace of Allah intervenes
to save us from ourselves!
3373. Pharaoh and his hosts were drowned in the sea in their pursuit of the Israelites:
see vii. 130-136. They are the type of men who lead-only to Destruction. They invite,
not to Peace and Happiness, but to the Fire of Wrath, mutual Envy, and Hatred.

- 1131 -

cJJ~1 ,..rJ:-1

J-20

S.28, A.42-44
~

'"

42. In this world We made
A Curse to follow them: 3374
And on the Day of Judgment
They will be among
The loathed (and despised).
SECTION 5.
43. We did reveal to Moses
The Book after We had
Destroyed the earlier generations,
(To give) Insight to men,
And Guidance and Mercy,
That they might receive
admonition. 3375
44. Thou wast not on the Western 3376
Side when We decreed
The Commission to Moses,

3374. Power and patronage may be lauded by sycophants and selfish place-hunters;
but when they are misused, and when their exposure causes their fall, they suffer
ignominy even in this life. If they manage to escape exposure while alive, it often happens
that they are found out after their death, and the curses of many generations follow those
whose oppressions and wrong-doing spoiled the fair face of Allah's earth. But even this
is nothing to the true Punishment that will come in the Hereafter. There. true values will
be restored, and some of the highest and mightiest will be in the lowest depths of
degradation.
3375. After the destruction of the Pharaonic Tyranny and other similar Tyrannies
before them, Allah began a new age of Revelation. the age of Moses and his Book.
Humanity began as it were with a clean slate again. It was a full Revelation (or Shari'ot)
which may be looked at from three points of view: (1) as Light or Insight for men. so
that they should not grope in darkness; (2) as a Guide to show them the Way, so that
they should not be misled into wrong Paths; and (3) as a Mercy from Allah. so that by
following the Way they may receive Allah's Forgiveness and Grace. In vi. 91. we have
a reference to Light and Guidance in connection with the Revelation of Moses, and in
vi. 154 we have a reference to Guidance and Mercy in the same connection. Here all
three are combined, with the substitution of B~dir for Nur. Ba~air is the plural of
B~'-ral. and may also be translated Proofs. as I have done in vi. 104 Cf. also vii. 203.
n. 1175, where the word is translated "Lights".
3376. The Sinai Peninsula is in the north-west comer of Arabia. But the reference
here is, I think, to the western side of the valley of 'fuwii. Mount '!Ur. where Moses
received his prophetic commission, is on the western side of the valley.

- 1132 -

S.28, A.44-47

J-20

!1-.

Nor wast thou a witness
(Of those events).
But We raised up (new)
Generations, and long were the
ages3377
That passed over them;
But thou wast not a dweller
Among the people of Madyan,
Rehearsing Our Signs to them;
But it is We Who send
Messengers (with inspiration).3378
Nor wast thou at the side
Of (the Mountain of) Tur
When We called (to Moses).
Yet (art thou sent)
As a Mercy from thy Lord,
To give warning to a people 3379
To whom no warner had come
Before thee: in order that
They may receive admonition.
47. If (We had) not (sent thee
To the Quraish),-in case
A calamity should seize them
For (the deeds) that their hands
Have sent forth, they might say:

3377. That is, there were many generations that passed between Moses and the holy
Prophet. Yet he knew by inspiration of the events of those times. Even if he had lived
then, he could not have known the events that took place among the Midianites, except
by inspiration, as he did not dwell among them.
3378. 'Though thou wast not among the Midianites, Our inspiration has told thee of
the momentous events that took place among them when Moses was with them. This is
itself a Sign that should make thy people understand.'
3379. This people was the Ouraish. 'Though thou didst not see how Moses was
invested with the prophetic office at Mount "fur, thou hast had similar experience thyself,
and We have sent thee to the Ouraish to warn them of all their sins, and to repent and
come into the Faith'.

- 1133 -

S.28, A.47-48

1-20

"Our Lord! why didst
Send us a messenger? We
Should then have followed
The Signs and been amongst
Those who believe!"
48. But (now), when the Truth
Has come to them from Ourselves,
They say, "Why are not
(Signs) sent to him, like
Those which were sent to
Moses?,,:l381
Do they not then reject
(The Signs) which were formerly
Sent to Moses? They say:
"Two kinds of sorcery,
Each assisting the other!,,3382
And they say: "For us,
We reject all (such things)!"

3380. Now that a warner has come among them with all the authority that previous
Messengers possessed and with all the knowledge which can only come by divine
inspiration, they have no excuse left whatever. They cannot say, "No warner came to us."
If any evil comes to them, as the inevitable result of their ill-deeds, they cannot blame
Allah and say that they were not warned. Cf. xx. 134.
3381. When a Revelation is sent to them, in the Our-an, adapted to all their needs
and the needs of the time they live in, they hark back to antiquity. The holy Prophet
was in many respects like Moses, but the times in which he lived were different from
the times of Moses, and his age did not suffer from the deceptions of sorcery, like that
of Moses. The remedies which his age and future ages required (for his Message was
universal) were different. His miracle of the Our-an was different and most permanent
than the Rod and the Radiant-White Hand of Moses. But supposing that the Ouraish
had been humoured in their insincere demands, would they have believed? Did they
believe in Moses ? They were only put up by the Jews to make objections which they
themselves did not believe in.
3382. Moses was called a sorcerer by the Egyptians, and the wonderful words of the
Our-an were called sorcery by the Ouraish. As the Our-lin confirmed the Message of
Moses, the Ouraish objectors said that they were in collusion. The Ouraish did not believe
in Allah's Revelation at all.

- 1134 -

J-20

49. Say: "Then bring yc
A Book from Allah,
Which is a better Guide
Than either of them,
That I may follow it!
(Do), if ye are truthful!"
50. But if they hearken noe3!l3
To thee, know that they
Only follow their own lusts:
And who is more astray
Than one who follows his own
Lusts, devoid of guidance
From Allah? For Allah guides not
People given to wrong-doing.
SECTION 6.
51. Now have We brought them
The Word in order that
They may receive admonition. 3384

52. Those to whom We sent
The Book before this,-they
Do believe in this (Revelation);
53. And when it is recited
To them, they say: "We
Believe therein, for it is
The Truth from our Lord:

3383. They were challenged to produce something better, to be a guide in life. But
as they could not, it was evident that their objections were fractious. They were only
following their own selfish lusts of power, monopoly, and exploitation of the poor and
ignorant. How can such people receive guidance?
3384. Before this the Quraish might have said that the Word of Allah had come to
the Hebrews in their tongue or in Greek, which was used by the Hebrews in the time
of Jesus. Now that Word is brought to their own doors, in their own Arabic tongue, by
a man of their own race and family. Surely they have no excuse now for remaining
strangers to the higher moral and spiritual law.

- 1135 -

S.28, A.53-56

J-20

YA~I

iJJ~1 ~..r-J:-I

oJ."....,
~

M
Indeed we have been Muslims
(Bowing to Allah's Will)
From before this. ,,3385
Twice will they be given 3386
Their reward, for that they
Have persevered, that they avert
Evil with Good, and that
They spend (in charity) out of
What We have given them.

." j-".'''''\'///

...... ,,-:; >/~~",.'.,,,

...

~

6-'~.J~J .!J~~~;" r-'...r.-\~j)~~j\
J.~j. " ..""

~ /,.}o

... ,,' ......

4

,

/,~,1

$~Jq!·~~.:v~~.d·~ ~'\I~~

I~t'

55. And when they hear vain talk,
They turn away therefrom
And say: "To us our deeds,
And to you yours;3387
Peace be to you: we
Seek not the ignorant."

j. "" j. ..,. j. ... ~1

....

", .. -

H

J.

/ ' \' "

'-=J!,l\iJ~~f'p\~ .i~J
~

' ''(l'''t
. \ I

~"'''''/''W''/,,~~j.
2L~·
\ \

. r~

~

~

"

,,"1

".,,,,,,,

~~\~':J

56. It is true thou wilt not
Be able to guide every one 3388
Whom thou lovest; but Allah
Guides those whom He will
And He knows best those
Who receive guidance.

.,-, /

"'~c:i'" /·/·1,."

•." ",;;

<.Sk~'~J~'ir<.S.ff~~l

~
~ 1:: f-:.l t;.,
±1"'J.')'~-=-'
~ '-:..t-....
!JAJ jl.~lJA. .

3385. There were Christians and Jews who recognised that Islam was a logical and
natural development of Allah's revelations as given in earlier ages, and they not only
welcomed and accepted Islam, but claimed, and rightly, that they had always been
Muslims. In that sense Adam, Noah, Abraham, Moses, and Jesus had all been Muslims.
3386. Their credit is twofold, in that before they knew Islam, they followed the
earlier Law in truth and sincerity, and when they were offered Islam, they readily
recognised and accepted it, suffered in patient perseverance for its sake, and brought forth
the fruits of righteousness.
3387. The righteous do not encourage idle talk or foolish arguments about things
sacred. If they find themselves in some company in which such things are fashionable,
they leave politely. Their only rejoinder is: "We are responsible for our deeds, and you
for yours; we have no ill-will against you; we wish you well, and that is why we wish
you to know of the knowledge we have received; after that knowledge you cannot expect
us to go back to the Ignorance which we have left."
3388. The immediate occasion for this was the death of Abu Talib, an uncle whom
the holy Prophet loved dearly and who had befriended and protected him. The Prophet
was naturally anxious that he should die in the profession of the true Faith, but the pagan =

- 1136-

S.28, A.57-58
!J..

57. They say: "If we were
To follow the guidance with thee,
We should be snatched away3389
From our land." Have We not
Established for them a secure
Sanctuary, to which are brought
As tribute fruits of all kinds,A provision from Ourselves?
But most of them understand not.
58. And how many towns
We destroyed, which exulted
In their life (of ease and plenty)!
Now those habitations of theirs,
After them, are deserted,All but a (miserable) few!
And We are their heirs!3390

= Ouraish leaders persuaded him to remain true to the faith of his fathers. This was an

occasion of disappointment and grief to the Prophet. We are told that in such
circumstances we should not grieve. All whom we love do not necessarily share our views
or beliefs. We must not judge. Allah will guide whom He pleases and as He pleases.
He alone knows the true inwardness of things.
3389. Some Ouraish said: "We see the truth of Islam, but if we abandon our people,
we shall lose our hold on the land, and other people will dispossess us." The answer is
twofold, one literal and the other of deeper import. (1) 'Your land? Why, the sanctuary
of Makkah is sacred and secure because Allah has made it so. If you obey Allah's Word,
you will be strengthened, not weakened.' (2) 'Makkah is the symbol of the Fortress of
Spiritual Well-being. The Fruit of every Deed comes or should come as a tribute to
Spiritual Well-being. What are you afraid of? It is Allah's Fortress. The more you seek
Allah, the stronger you are in the Fortress.'
3390. A life of ease and plenty is nothing to boast of. Yet peoples or cities or
civilisations grow insolently proud of such things. There were many such in the past,
which are now mere names! Their very sites are deserted in most cases, or buried in the
debris of ages. India is full of such sites nearly everywhere. The sites of Harappa and
Mohenjo Daro are the most ancient hitherto unearthed in India, and they are themselves
in layers covering centuries of time! And how many more there may be, of which we
do not know even names! Fatehpur-Sikri was a magnificent ruin within a single
generation. And there are thousands of Oa~bas once flourishing and now reduced to small
villages or altogether deserted. But God is merciful and just. He does not destroy or
degrade a people until they have had full opportunities of turning in repentance to Him
and they have deliberately rejected His Law and continued in the practice of iniquity.

- 1137 -

cJJ~1 ~.r-=l:-I

J-20

5.28, A.59-61

~

Nor was thy Lord the one
To destroy a town until
He had sent to its Centre
A messenger, rehearsing to them
Our Signs; nor are We
Going to destroy a population
Except when its members
Practise iniquity.
The (material) things which
Ye are given are but
The conveniences of this life
And the glitter thereof;3391
But that which is with Allah
Is better and more enduring:
Will ye not then be wise?
SECTION 7.
Are (these two) alike?One to whom We have made
A goodly promise, and who
Is going to reach its (fulfilment),3392
And one to whom We have
Given the good things of this
Life, but who, on the Day
Of judgment, is to be among
Those brought up (for
punishment)?

3391. The good things of this life have their uses and serve their convenience. But
they are fleeting and their value is infinitely lower than that of Truth and Justice and
Spiritual Well-being, the gifts which come as it were from Allah. No wise soul. will be
absorbed in the one and neglect the other, or will hesitate for a moment if it comes to
be a choice between them.
3392. The two classes of people are: (1) those, who have faith in the goodly promise
of Allah to the righteous, and who are doing everything in life to reach the fulfilment
of that promise, i.e., those who believe and work righteousness, and (2) those who are
ungrateful for such good things in this life as AIJah has bestowed on them, by worshipping
wealth or power or other symbols or idols of their fancy, i.e., those who reject Faith and
lead evil lives, for which they will have to answer in the Hereafter. The two classes are
poles asunder, and their future is described below.

- 1138-

5.28, A.62-65

J-20

~

That Day (Allah) will
Call to them, and say:
"Where are My 'partners '?Whom ye imagined (to be such)?"
Those against whom the charge 3393
Will be proved, will say:
"Our Lord! These are the ones
Whom we led astray:
We led them astray, as we
Were astray ourselves: we free
Ourselves (from them) to you.
It was not us they worshipped. ,,3394
It will be said (to them):
"Call upon your 'partners'
(For help)": they will call
Upon them, but they will not
Listen to them; and they
Will see the Chastisement (before
them);
(How they will wish)
'If only they had been
Open to guidance!'

65. That Day (Allah) will 3395
Call to them, and say:

3393. This and the next verse are concerned with the examination of those who
neglected truth and righteousness and went after the worship of false gods. These were
the "partners" they associated with Allah. In so far as they were embodied in false or
wicked leaders, the leaders will disown responsibility for them. 'We ourselves went wrong,
and they followed OUT example, because it suited them: they worshipped, not us, but their
own lusts.'
3394. ct. x. 28 False worship often names others, but really it is the worship of Self.
The others whom they name will have nothing to do with them when the awful Penalty
stands in the sight of both. Then each wrong-doer will have to look to his own case.
The wicked will then realise the gravity of the situation and wish that they had accepted
the true guidance of Allah's Messengers.

3395. Now we come to the examination of those who rejected or persecuted Allah's
Messengers on the earth. It may be the same men as those mentioned in xxviii. 62-64.
but this is a different count in the charge.

- 1139 -

J-20

"What was the answer
Ye gave to the messengers?"
66. Then the arguments that day
Will be obscure to them 3396
And they will not be able
(Even) to question each other.
But any that (in this life)
Had repented, believed~ and worked
Righteousness, haply
He shall be one of the
Successful.
68. Thy Lord does create and choose
As He pleases: 3397 no choice
Have they (in the matter):
Glory to Allah! and far
Is He above the partners
They ascribe (to Him)!
69. And thy Lord knows all
That their hearts conceal
And all that they reveal. 3398
And He is Allah: there is
No god but He. To Him
Be praise, at the first
And at the last:

3396. In their utter confusion and despair their minds will be blank. The past will
seem to them unreal, and the present unintelligible, and they will not even be able to
consult each other, as every one's state will be the same.
3397. As He pleases: according to His own Will and Plan. Allah is not dependent
on other people for advice or help. He has no partners. All creation is an act of His
Will, and no one can direct Him how or why certain things should be, because He is
supreme in wisdom and knowledge. He chooses His messengers also by His own
unfettered choice. Inspiration or spiritual knowledge and dignity cannot be judged of by
our relative or temporary standards. Worldly greatness or even wisdom do not necessarily
go with spiritual insight.

3398. Men may form all sorts of vain wishes or conceal their designs. But Allah's
Will is supreme, and nothing can withstand its fulfilment.

- 1140 -

1-20

For Him is the Command,
And to Him shall ye
(All) be brought back.
71. Say: See ye? If Allah
Were to make the Night 3399
Perpetual over you to the Day
Of Judgment. what god
Is there other than Allah,
Who can give you light?
Will ye not then hearken?
72. Say: See ye? If Allah
Were to make the Day
Perpetual over you to the Day
Of Judgment, what god
Is there other than Allah,
Who can give you a Night
In which ye can rest?
Will ye not then see?34lKI

3399. In the physical world the Night and the Day are both blessings. the one for
rest and the other for work, and the alternation itself is one of the mercies of Allah,
and none but He can give us these blessings. If we were perpetually resting, or screened
from the light. our faculties would be blunted and we should be worse than dead. If we
were perpetually working, we should be tired. and we should also be dead in another
way. This daily miracle keeps us alive and prepares us, in this our probationary life, for
our final destiny in the Hereafter. In the same way our spiritual strivings require
periodical alternations of rest in the form of attention to our temporal concerns: hence
the justification of a good and pure life on the plane of this earth also. Also, in the
world's history, there are periods when a living messenger stimulates intense spiritual
activity, and periods when it is comparatively quiescent (the so-called Dark Ages); but
both are examples of the working of Allah's Plan of wisdom and mercy. But this applies
only up to the Day of Judgment. After that we shall be on another plane altogether.
3400. In verse 71 was mentioned a "perpetual Night," for which the faculty of
"hearkening" was appropriate. as all light was shut out. In this verse a perpetual Day
is mentioned, for which the faculty of "seeing" is appropriate. Through many doors can
the higher knowledge enter our souls. Shall we not use each of them as the occasion
demands?

- 1141 -

J-20

S.28, A.73-76

~J~I ~.r-=':-I
~

~

73. It is out of His Mercy
That He has made for you
Night and Day,-that ye
May rest therein, and that
Ye may seek of His Grace;And in order that ye
May be grateful.
74. The Day that He Will 3401
Call on them, He will say:
"Where are My 'partners'?
Whom ye imagined (to be such)?"
75. And from each people
Shall We draw a witness,3402
And We shall say: "Produce
Your Proof': then shall they
Know that the Truth is with
Allah (alone), and the (lies)
Which they invented will
Leave them in the lurch. 34113

SECTION 8.
Qariin was doubtless,34(14
Of the people of Moses; but
He acted insolently towards them:

3401. Cf xxviii. 62 above. The reminiscence of the words closes and rounds off the
argument of this Section.

3402. C/. iv. 41. The Prophet from each People or Nation will bear testimony that
he preached the true gospel of Unity, and the People who rejected him will be asked
to show the Proof or authority on which they rejected him: C/. ii. 111.
3403. In that new world, all the fancies or lies, which had been invented in this world
of reflected or relative truths mixed with illusions, will have vanished, and left those in
the lurch who relied on them. C/. vi. 24.
3404. Qariin is identified with the Korah of the English Bible. His story is told in
Num. xvi. 1-35. He and his followers, numbering 250 men, rose in rebellion against Moses
and Aaron, on the ground that their position and fame in the congregation entitled them
to quality in spiritual matters with the Priests,-that they were as holy as any, and they
claimed to bum incense at the sacred Altar reserved for the Priests. They had an

- 1142 -

=

J-20

Such were the treasures We 3405
Had bestowed on him, that
Their very keys would
Have been a burden to
A body of strong men. 3406
Behold, his people said to him:
"Exult not, for Allah loveth not
Those who exult (in riches).
77. "But seek, with the (wealth)
Which Allah has bestowed on thee,
The Home of the Hereafter,3407
Nor forget thy portion in this
World: but do thou good,
As Allah has been good
To thee, and seek not
(Occasions for) mischief in the land:
For Allah loves not those
Who do mischief."

= exemplary

punishment: "the earth opened her mouth, and swallowed them up, and their
houses, and all the men that appertained unto Korah, and all their goods: they, and all
that appertained to them, went down alive into the pit, and the earth closed upon them:
and they perished from among the congregation."
3405. Qariin's boundless wealth is described in the Midrashim, or the Jewish
compilations based on the oral teachings of the Synagogues, which however exaggerate
the weight of the keys to be the equivalent of the load of 300 mules!

3406. Usbat: a body of men, here used indefinitely. It usually implies a body of 10
to 40 men. The old-fashioned keys were big and heavy, and if there were hundreds of
treasure-chests, the keys must have been a great weight. As they were travelling in the
desert, the treasures were presumably left behind in Egypt, and only the keys were
carried. The disloyal Qardn had left his heart in Egypt, with his treasures.

3407. That is, 'spend your wealth in charity and good works. It is Allah Who has
given it to you, and you should spend it in Allah's cause. Nor should you forget the
legitimate needs of this life, as misers do, and most people. become misers who think too
exclusively of their wealth', If wealth is not used properly, there are three evils that
follow: (1) its possessor may be a miser and forget all claims due to himself and those
about him; (2) he may forget the higher needs of the poor and needy, or the good causes
which require support; and (3) he may even misspend on occasions and cause a great
deal of harm and mischief. Apparently Qariin had all three vices.

- 1143 -

S.28, A.78-80

J-20

78. He said: "This has been given
To me because of a certain
Knowledge which I have. ,,3408
Did he not know that Allah
Had destroyed, before him,
(Whole) generations,-which were
Superior to him in strength
And greater in the amount
(Of riches) they had collected?
But the wicked are not
CaJJed (immediately) to account 3409
For their sins.
So he went forth among
His people in the (pride
Of his worldly) glitter.
Said those whose aim is
The Life of this World:
"Oh! that we had the like
Of what Qarun has got!
For he is truly a lord
Of mighty good fortune!,,34l11
But those who had been granted
(True) knowledge said: "Alas
For you! The reward of Allah
(In the Hereafter) is best

3408. He was so blind and arrogant that he thought that his own merit, knowledge,
and skill or cleverness had earned him his wealth, and that now, on account of it, he
was superior to everybody else and was entitled to ride rough-shod over them. Fool!-he
was soon pulled up by Allah.
3409. Even QaIiin was given a long run of enjoyment with his fabulous wealth before
he had to be removed for the mischief he was doing.
3410. When he was in the hey-day of his glory, worldly people envied him and
thought how happy they would be if they were in his place. Not so the people of wisdom
and discernment. They knew a more precious and lasting wealth, which is described in
the next verse.

-1144-

S.28, A.80-82
0,

J-20

l)

For those who believe
And work righteousness: but this
None shall attain, save those
Who steadfastly persevere
(in good)."
81. Then We caused the earth 3411
To swallow up him and
His house; and he had not
(The least little) party
To help him against Allah,
Nor could he defend himself.
82. And those who had envied
His position the day before
Began to say on the morrow:
..Ah! It is indeed Allah
Who enlarges the provision 3412
Or restricts it, to any
Of His servants He pleases!

3411. See n. 3404 above. Cf also xvi. 45 and n. 2071. Besides the obvious moral
in the literal interpretation of the story, that material wealth is fleeting and may be a
temptation and a cause of fall, there are some metaphorical implications that occur to
me. (1) Material wealth has no value in itself, but only a relative and local value. (2)
In body he was with Israel in the wilderness, but his heart was in Egypt with its fertility
and its slavery. Such is the case of many hypocrites, who like to be secn in righteous
company but whose thoughts, longings, and doing are inconsistent with such company.
(3) There is no good in this life but comes from Allah. To think otherwise is to set up
a false god besides Allah. Our own merits are so small that they should never be the
object of our idolatry. (4) If Qaron on account of his wealth was setting himself up in
rivalry with Moses and Aaron, he was blind to the fact that spiritual knowledge is far
above any little cJeverness in worldly affairs. Mob-leaders have no position before spiritual
guides.
3412. Provision or Sustenance, both literally and figuratively: wealth and material
things in life as well as the things that sustain our higher and spiritual faculties. The
rabble, that admired Qaron's wealth when he was in worldly prosperity, now sees the
other side of the question and understands that there are other gifts more precious and
desirable, and that these may actually be withheld from men who enjoy wealth and
worldly prosperity. In fact it is false prosperity, or no prosperity in the real sense of the
word, which is without spiritual well-being.

- 1145 -

1-20

S.28, A.82-85
!>-.

!J:.

Had it not been that Allah
Was gracious to us, He
Could have caused the earth
To swallow us up! Ah!
Those who reject Allah
Will assuredly never prosper."
SECTION 9.
83. That Home of the Hereafter
We shall give to those
Who intend not high-handedness
Or mischief on earth: 3413
And the End is (best)
For the righteous.
84. If any docs good, the reward
To him is better than
His deed; but if any
Does evil, the doers of evil
Are only punished (to the extent)
Of their deeds. 3414
85. Verily He Who ordained 341S
The Our-an for thee, will bring

3413. High-handedness or arrogance, as opposed to submission to the Will of Allah,
Islam. Mischief, as opposed to doing good, bringing forth fruits of righteousness. It is the
righteous who will win in the end.

3414. A good deed has its sure reward, and that reward will be bettcr than the merits
of the doer. An evil deed may be forgiven by repentance, but in any case will not be
punished with a severer penalty than justice demands.
3415. That is: order in His wisdom and mercy that the Qur-an should be revealed,
containing guidance for conduct in this life and the next, and further ordered that it
should be read out and taught and its principles observed in practice. It is because of
this teaching and preaching that the holy Prophet was persecuted, but as Allah sent the
Qur-an, He will see that those who follow it will not eventually suffer, but be restored
to happiness in the Place of Return, for which see next note.

- 1146 -

J-20

Thee back to the Place 3416
Of Return. Say: "My Lord
Knows best who it is
That brings true guidance,
And who is in manifest error. ,,3417

86. And thou hadst not expected
That the Book would be
Sent to thee except as
A Mercy from thy Lord: 34I11
Therefore lend not thou support
In any way to those
Who reject (Allah's Message).3419
87. Let no one turn you away
From Allah's revelations
After they have been revealed
To thee: and invite (men)

3416. Place of Return: (1) a title of Makkah; (2) the occasion when we shall be
restored to the Presence of our Lord. It is said that this verse was revealed at Ju~fa.
on the road from Makkah to Madinah, a short distance from Makkah on the Hijrat
journey. The Prophet was sad at heart, and this was given as consolation to him. If this
was the particular occasion, the general meaning would refer the Place of Return to the
occasion of the Resurrection, when all true values will be restored, however they may
be disturbed by the temporary interference of evil in this life.
3417. Allah knows the true from the false, and if we are persecuted for our Faith
and attacked or spoken ill of because we dare to do right, our surest refuge is an appeal
to Allah rather than to men.
3418. Revelation and the preaching of Truth may in the beginning bring persecution,
conflict, and sorrow in its train; but in reality it is the truest mercy from Allah, which
comes even without our expecting it, as it came to the Prophets without their consciously
asking for it. This is proved in the history of Moses related in this Siira, and the history
of the holy Prophet which it is meant to illustrate.
3419. If Allah's Message is unpalatable to evil and is rejected by it, those who accept
it may (in their natural human feelings) sometimes wonder that such should be the case,
and whether it is really Allah's Will that the conflict which ensues should be pursued.
Any such hesitation would lend unconscious support to the aggressions of evil and should
be discarded. The servant of Allah stands forth boldly as His Mujiihid (fighter of the good
fight), daring all, and knowing that Allah is behind him.

- 1147 -

S.28, A.87-88

~

.~.
To thy Lord and be not
Of the company of those
Who join gods with Allah. 3421l
And call not, besides Allah,
On another god. There is
No god but He. Everything
(That exists) will perish
Except His Face. 3421
To Him belongs the Command,
And to Him will ye
(All) be brought back.

3420. The soldier of Allah, having taken up the fight against evil, and knowing that
he is in touch with the true Light, never yields an inch of ground. He is always to the
fore in inviting others to his own ranks, but he himself refuses to be with those who
worship anything else but Allah.
3421. This sums up the lesson of the whole Sura. The only Eternal Reality is Allah.
The whole phenomenal world is subject to flux and change and will pass away, but He
will endure for ever.

-1148-

INTRODUCTION TO SURAT AJ路 Ankabiit, 29.
This Sura is the last of the series begun with S. xvii, in which the growth
of the man as an individual is considered, especially illustrated by the way in
which the great Prophets were prepared for their work and received their
mission, and the nature of Revelation in relation to the environments in which
it was promulgated. (See Introduction to S. xvii). It also closes the sub-series
beginning with S. xxvi, which is concerned with the spiritual Light, and the
reactions to it at certain periods of religious history. (See Introduction to S.
xxvL)
The last Sura closed with a reference to the doctrine of the Ma'iid, or final
Return of man to Allah. This theme is further developed here, and as it is
continued in the subsequent three Suras, it forms a connecting link between the
present series and those three Siiras.
In particular, emphasis is laid here on the necessity of linking actual
conduct with the reception of Allah's revelation, and reference is again made
to the stories of Noah, Abraham, and Lot among the Prophets, and the stories
of Midian, 'Ad, Thamud, and Pharaoh among the rejecters of Allah's Message.
This world's life is contrasted with the real Life of the Hereafter.
Chronologically the main Sura belongs to the late Middle Makkan period,
but the chronology has no significance except as showing how clearly the vision
of the Future was revealed long before the Hijrat, to the struggling Brotherhood
of Islam.
Summary.-Belief is tested by trial in life and practical conduct: though
Noah lived 950 years, his people refused Faith, and Abraham's generation
threatened to burn Abraham (xxix. 1-27).

Lot's people not only rejected Allah's Message but publicly defied him in
sin; the 'Ad and the Thamud had intelligence but misused it, and Oarun,
Pharaoh, and Haman perished for their overweening arrogance: they found their
worldly power as frail as a spider's web (xxix. 28-44).
The Our-an as a revelation stands on its own merits and is a Sign: it
teaches the distinction between Right and Wrong, and shows the importance
and excellence of the Hereafter (xxix. 45-69).

- 1149 -

Sura AI-Ankabut 29

Ayat 1-4

Juz 20
l

/n the name of Allah, Most Gracious,
Most Merciful.

1. A. L. M. 3422
2. Do men think that
They will be left alone
On saying, "We believe" ,3423
And that they will not
Be tested?
3. We did test those
Before them, and Allah will
Certainly know 3424 those who are
True from those who are false.
Do those who practise
Evil think that they
Will outstrip Us?
Evil is their judgment!3425

3422. We are asked to contrast, in our present life the real inner life against the
outer life, and learn from the past about the struggles of the soul which upholds Allah's
Truth, against the environment of evil, which resists it, and to tum our thoughts to the
Malad, or man's future destiny in the Hereafter.
3423. Mere lip profession of Faith is not enough. It must be tried and tested in the
real turmoil of life. The test will be applied in all kinds of circumstances, in individual
life and in relation to the environment around us, to see whether we can strive constantly
and put Allah above Self. Much pain, sorrow, and self-sacrifice may be necessary, not
because they are good in themselves, but because they will purify us, like fire applied
to a goldsmith's crucible to burn out the dross.
3424. The word "know" is used here more in the sense of testing than of acquiring
knowledge. Allah is All-Knowing: He needs no test to increase His own knowledge, but
the test is to burn out the dross within ourselves, as explained in the last note.
3425. If the enemies of Truth imagine that they will "be first" by destroying Truth
before it takes root, they are sadly at fault, for their own persecution may help to plant
Allah's Truth more firmly in men's hearts.

- 1150 -

S.29, A.5-?

J-20

~J~\ ~.*\

For those whose hopes are
In the meeting with Allah, 3426
The Term (appointed)
By Allah is surely coming: 3427
And He hears and knows
(All things).
6. And if any strive (with might
And main), they do so
For their own souls: 3428
For Allah is free of all
Needs from all creation.
7. Those who believe and work
Righteous deeds,-from them
Shall We blot out all misdeeds
That they have committed,3429
And We shall reward
Them according to
The best of their deeds.

3426. The men of Faith look forward to Allah. Their quest is Allah, and the object
of their hopes is the meeting with Allah. They should strive with might and main to serve
Him in this life, for this life is short, and the Term appointed for their probation will
soon be over.
3427. The Term (ajal) may signify: (1) the time appointed for death, which ends the
probation of this life; (2) the time appointed for this life, so that we can prepare for
the Hereafter; the limit will soon expire. In either case the ultimate meaning is the same.
We must strive now and not postpone anything for the future. And we must realise and
remember that every prayer we make to Allah is heard by Him, and that every unspoken
wish or motive of our heart, good or bad, is known to Him, and goes to swell our
spiritual account.
3428. All our striving enures to our own spiritual benefit. When we speak of serving
Allah, it is not that we confer any benefit on Him. For He has no needs, and is
independent of all His Creation. In conforming to His Will, we are seeking our own good,
as in yielding to evil we are doing harm to ourselves.
3429. In striving to purify our Faith and our Life, we are enabled to avoid the
consequences of our misdeeds for Allah will forgive any evil in our past, and help to
the attainment of a Future based on the best of what we have done rather than on the
poor average of our own merits. The atonement or expiation is by Allah's Mercy, not
by our merits or the merits or sacrifice of anyone else.

- 1151 -

S.29, A.8-10

We have enjoined on man
Kindness to parents: but if
They (either of them) strive
(To force) thee to join
With Me (in worship)
Anything of which thou hast
No knowledge,3430 obey them not.
Ye have (all) to return
To Me, and I will
Tell you (the truth)
Of all that ye did. 3431
And those who believe
And work righteous deeds,Them shall We admit
To the company of the
Righ teous. 3432
Then there are among men
Such as say, "We believe
In Allah"; but when they suffer
Affliction in (the cause of) Allah,
They treat men's oppression
As if it were the Wrath
Of Allah! And if help
Comes (to thee) from thy Lord,

3430. That is, no certainty. In matters of faith and worship, even parents have no
right to force their children. They cannot and must not hold up before them any worship
but that of the One True God.
3431. Children and parents must all remember that they have all to go before Allah's
tribunal, and answer, each for his own deeds. In cases where one set of people have
lawful authority over another set of people (as in the case of parents and children), and
the two differ in important matters like that of Faith, the latter are justified in rejecting
authority: the apparent conflict will be solved when the whole truth is revealed to all eyes
in the final Judgment.
3432. The picking up again of the words which began verse 7 above shows that the
same subject is now pursued from another aspect. The striving in righteous deeds will
restore fallen man to the society of the Righteous.

- 1152 -

J-20

~J.,r..J\ ~):-\

They are sure to say, 3433
"We have (always) been
With you!" Does not Allah
Know best all that is
In the hearts of all Creation!
11. And Allah most certainly knows
Those who believe, and as certainly
Those who are Hypocrites. 3434
And the Unbelievers say
To those who believe:
"Follow our path, and we
WilJ bear (the consequences)3435
Of your faults." Never
In the least will they
Bear their faults: in fact
They are liars!
13. They will bear their own
Burdens, and (other) burdens
Along with their own,3436

3433. Cf. ix. 56, and other passages where the cunning of the Hypocrites is exposed.
The man who turns away from Faith in adversity and only claims the friendship of the
Faithful when there is something to be gained by it, is worthy of a double condemnation:
first because he rejected Faith and Truth, and secondly because he falsely pretended to
be of those whom he feared or hated in his heart. But nothing in all creation is concealed
from Allah.
3434. Cf. xxix. 3 above. The general opposition between Truth and Falsehood is now
brought down to the specific case of the Hypocrites, who are against the Faith militant
but swear friendship with it when it seems to be gaining ground. The argument is rounded
off with the next two verses.

3435. Besides the hypocrite there is another type of man who openly scoffs at Faith.
'Take life as we take it,' he says; 'we shall bear your sins.' As if they could! Each soul
bears its own burdens, and no one else can bear them. The principle also applies to the
type of man who preaches vicarious atonement. for, if followed to its logical conclusion,
it means both injustice and irresponsibility, and puts quite a different complexion on the
nature of sin.
3436. Besides the burden of their own infidelity, they will bear the burden of
deluding others with falsehood.

- 1153 -

J-20

S.29, A.13-16

.JJ.rJ1 t..f-I

~

And on the Day of Judgment
They will be called to account
For their falsehoods.
SECTION 2.
14. We did send Noah
To his people, and he tarried
Among them a thousand years 3437
Less fifty: but the Deluge
Overwhelmed them while they
(Persisted in) sin.
But We saved him
And the Companions
Of the Ark, and We made
The (Ark) a Sign
For all Peoples!
16. And (We also saved)
Abraham: behold, he said 343!!
To his people, "Serve Allah
And fear Him: that
Will be best for youIf ye understand!

3437. The story of Noah and his Flood is not told here. It is told in other places;
e.g., see xi. 25-48 or xxvi. 105-22. It is only referred to here to point out that Noah's
period lasted a long time, 950 years. (ef Gen. ix. 28-29, where his whole age is declared
to have been 950 years, of which 350 years were after the Flood). In spite of this long
period, his contemporaries failed to listen, and they were destroyed. But the story of the
Ark remains an everlasting Sign and Warning to mankind-a Sign of deliverance to the
righteous and of destruction to the wicked.
3438. The story of Abraham has been told in various phases in different passages.
The ones most germane to the present passage are: xxi. 51-72 (his being cast into the
fire and being saved from it); and xix. 41-49 (his voluntary exile from the home of his
fathers). Here the story is not told but is referred to in order to stress the foJlowing
points; (1) Abraham's people only responded to his preaching by threatening to burn him
(xxix. 16-18, 24); (2) evil consorts with evil but will have a rude awakening (xxix. 25);
(3) the good adhere to the good, and are blessed (xxix. 26-27). Note that the passage
xxix. 19-23 is a parenthetical comment, though some Commentators treat a portion of it
as part of Abraham's speech.

- 1154 -

J-20

ye do worship idols
Besides Allah, and ye invent
Falsehood. The things that ye
Worship besides Allah have
No power to give you sustenance:
Then seek ye sustenance 3439
From Allah, serve Him,
And be grateful to Him:
To Him wiIJ be your return.
18. "And if ye reject (the Message),
So did generations before you:
And the duty of the messenger
Is only to preach publicly
(And clearly)."
19. See they not how Allah
Originates creation, then 3440
Repeats it: truly that
Is easy for Allah.
Say: "Travel through the earth 3441
And see how Allah did
Originate creation; so wiIJ
Allah produce a later creation:
For Allah has power
Over all things.

3439. Sustenance: in the symbolic as well as the literal sense. Seek from Allah all
that is necessary for your upkeep and development, and for preparing you for your future
Destiny. Lay all your hopes in Him and in no one else. Dedicate yourselves to His
worship. He will give you all that is necessary for your growth and well being, and you
should show your gratitude to Him by conforming your will entirely to His.
3440. The originating of creation is the creation of primeval matter. The repetition
of the process of creation goes on constantly, for at every moment new processes are
being called into being by the creative power of Allah, and according to His Laws. And
the tinal creation as far as man is concerned will be in the Ma'ad, when the whole world
as man sees it will be entirely newly created on a different plane. As far as Allah is
concerned, there is nothing tinal,-no first and last, for He is infinite. He was before our
First and will be after our Last.
3441. Travel through the earth: again, literally as well as symbolically. If we actually
go through this wide earth, we shall see the wonderful things in His Creation-the Grand
Canyon and the Niagaras in America, beautiful harbours like that at Sydney in Australia, =

- 1155 -

J-20

;.29, A.21-23

cJJ.rJ1 ~):-I

"He punishes whom He pleases,
And He grants mercy to whom
He pleases, and towards Him
Are ye turned. 3442
22. "Not on earth nor in heaven
Will ye be able (fleeing)
To frustrate (His Plan),
Nor have ye, besides Allah,
Any protector or helper."
SECTION 3.
23. Those who reject the Signs
Of Allah and the Meeting
With Him (in the Hereafter),It is they who shall despair
Of My mercy: it is th ey 3443
Who will (suffer)
A most grievous Chastisement

= mountains like Fujiyama, the Himalayas, and Elburz in Asia, the Nile with its wonderful
cataracts in Africa, the Fiords of Norway, the Geysers of Iceland, the city of the midnight
sun in Tromsoe, and innumerable wonders everywhere. But wonders upon wonders are
disclosed in the constitution of matter itself, the atom, and the forces of energy, as also
in the instincts of animals, and the minds and capacities of man. And there is no limit
to these things. Worlds upon worlds are created and transfonned every moment, within
and presumably beyond man's vision. From what we know we can judge of the unknown.
3442. I think ilaihi tuqlabun is better translated "towards Him are ye turned" than
"towards Him will be your return", as it implies not only the return of man to Allah
in the Hereafter (turja'un in verse 17 above) but also the fact explained in verse 22 that
man's needs are always to be obtained from Allah: man cannot frustrate Allah's designs,
and can have no help or protection except from Allah: man has always to face Allah,
whether man obeys Allah or tries to ignore Allah. Man will never be able to defeat
Allah's Plan. According to His wise Will and Plan, He will grant His grace or withhold
it from man.
3443. The emphasis is on "they" (u/iiika). It is only the people who ignore or reject
Allah's Signs and reject a Hereafter, that will find themselves in despair and suffering.
Allah's Mercy is open to all, but if any reject His Mercy, they must suffer.

- 1156 -

J-20

&JJ.rJ1 ~):-I
!);

24. So naught was the answer
Of (Abraham's) people except
That they said: "Slay him
Or bum him." But Allah
Did save him from the Fire. 3444
Verily in this are Signs
For people who believe.
25. And he said: "For you,
Ye have taken (for worship)
Idols besides Allah, out of
Mutual love and regard3445
Between yourselves in this life;
But on the Day of Judgment
Ye shall disown each other
And curse each other:
And your abode will be
The Fire, and ye shall have
None to help."
But Lilt believed him: 3446
He said: "I will leave
Home for the sake of
My Lord: for He is
Exalted in Might, and Wise."

3444. See xxi. 66-70. Abraham was cast into the fire, but he was unhurt, by the grace
of Allah. So righteous people suffer no harm from the plots of the wicked. But they must
leave the environment of evil even if they have to forsake their ancestral home, as
Abraham did.
3445. In sin and wickedness there is as much log-rolling as in politics. Evil men
humour each other and support each other; they call each other's vice by high-sounding
names. They call it mutual regard or friendship or love; at the lowest, they call it
toleration. Perhaps they flourish in this life by such arts. But they deceive themselves,
and they deceive each other. What will be their relations in the Hereafter? They will
disown each other when each has to answer on the principle of personal responsibility.
Each will accuse the others of misleading him, and they will curse each other. But there
will then be no help, and they must suffer in the Fire.
3446. Lot was a nephew of Abraham. He adhered to Abraham's teaching and faith
and accepted voluntary exile with him, for Abraham left the home of his fathers in
Chaldaea and migrated to Syria and Palestine, where Allah gave him increase and
prosperity, and a numerous family, who upheld the flag of Unity and the Light of AJlah.

- 1157 -

J-20

:.29, A.27-29

.JJ~' ~.f-'
~

~

27. And We gave (Abraham)
Isaac and Jacob, and ordained
Among his progeny Prophethood3447
And Revelation, and We
Granted him his reward
In this life; and he wilJ be
In the Hereafter
Of the Righteous. 3448
28. And (remember) Lii~: behold,
He said to his people:
"Ye do commit lewdness,
Such as no people in Creation 3449
(Ever) committed before you.
29. "Do ye indeed approach men,
And cut off the highway?_34511
And practise wickedness
(Even) in your councils?"
But his people gave no answer
But this: they said:
"Bring us the Wrath of Allah
If thou tellest the truth. ,,3451

3447. Isaac was Abraham's son and Jacob his grandson, and among his progeny was
included Isma'U the eldest son of Abraham. Each of these became a fountain-head of
Prophecy and Revelation, Isaac and Jacob through Moses, and Isma'il through the holy
Prophet Mu~ammad. Jacob got the name of "Israel" at Bethel: Gen. 32:28; 35:10, and
his progeny got the title of "The Children of Israel".
3448. Cf. xxix. 9, and iv. 69, n. 586.
3449. Cf. vii. 80. A discreet reference is made to their unspeakable crimes, which
were against the laws of all nature.
3450. They infested highways and committed their horrible crimes not only secretly,
but openly and publicly even in their assemblies. Some Commentators understand
"cutting off the highway" to refer to highway roberies: this is possible, and it is also
possible that the crimes in their assemblies may have been injustice, rowdiness, etc. But
the context seems to refer to their own special horrible crime, and the point here seems
to be that they were not ashamed of it and that they practised it publicly. Degradation
could go no further.
I

3451. This is another instance of their effrontery, in addition to that mentioned in
vii. 82: the two supplement each other. Here the point emphasised is that they did not
believe in Allah or His Punishment, and dared Allah's Prophet Lot to bring about the
Punishment if he could. And it did come and destroy them.

- 1158-

J-20

30. He said:

my Lord!
Help Thou me against people
Who do mischief!"
SECTION 4.

31. When Our Messengers came

To Abraham with the good news,3452
They said: "We are indeed
Going to destroy the people
Of this township:3453 for truly
They are wicked men."
32. He said: "But there is

Lii ~ there." They said:
<lWe know well who
Is there: we will certainly
Save him and his following,Except his wife: she is
Of those who lag behind!,,3454

~~jd~l,1~\1) ~.~6lj~
~~~9l~l~lJ,~
(ip6~r~

And when Our Messengers
Came to Lii~, he was
Grieved on their account,
And felt himself powerless 3455
(To protect) them: but they said:
"Fear thou not, nor grieve:

3452. See xi. 69-76. The angels, who were coming on the mission to destroy the
people who were polluting the earth with their crimes, called on their way on Abraham
to give the good news of the birth of a son to him in his old age. When they told him
their destination, he feared for his nephew who he knew was there. They reassured him
and then came on to Lot.
3453. By translating "township" I imply the two neighbouring populations of Sodom
and Gomorrah, who had already gone too far in their crime, their shamelessness, and
their defiance, to profit by any mercy from Allah.
3454. She was not loyal to her husband. Tradition says that she belonged to the
wicked people, and was not prepared to leave them. She had no faith in the mission
either of her husband or of the angels who had come as his guests.
3455. This part of the story may be read in greater detail in xi. 77-83.

- 1159 -

S.29, A.33·37

J·20

~J.rJ1 ~..rJ:.1

~~~a

!I:.

~

We are (here) to save thee
And thy following, except
Thy wife: she is
Of those who lag behind.
"For we are going to
Bring down on the people
Of this township a Punishment3456
From heaven, because they
Have been wickedly rebellious."
35. And We have left thereof
An evident Sign,3457
For any people who
(Care to) understand.
36. To the Madyan (people)
(We sent) their brother Shu'aib.
Then he said: "0 my people!
Serve Allah, and fear the Last
Day: nor commit evil
On the earth, with intent
To do mischief."

~Aj~(:;{#~~l~~jt;
'I·~·-::.j--"

.

~t,ll~·_"t\\

~ :JJ~:A

jJ:J

).

.,1,-- "~I\

). ).-1

~..J~ 4U )J~

~~ __~~~j\il~

37. But they rejected him:
Then the mighty Blast3458
Seized them, and they lay
Prostrate in their homes
By the morning.

3456. The Punishment was a rain of brimstone, which completely overwhelmed the
Cities, with possibly an earthquake and a volcanic eruption (see xi. 82).
3457. The whole tract on the east side of the Dead Sea (where the Cities were
situated) is covered with sulphureous salts and is deadly to animal and plant life. The
Dead Sea itself is called in Arabic the Ba~r Lii! (the sea of Lot). It is a scene of utter
desolation, that should stand as a Symbol of the Destruction that awaits Sin.
3458. The story of Shu'aib and the Madyan people is only referred to here. It is told
in xi. 84·95. Their besetting sin was fraud and commercial immorality. Their punishment
was a mighty Blast, such as accompanies volcanic eruptions. The point of the reference
here is that they went about doing mischief on the earth, and never thought of the Ma'ad
or the Hereafter, the particular theme of this Siira. The same point is made by the brief
references in the following two verses to the 'Ad and the Thamiid, and to Qaron, =

- 1160·

S.29, A.38-40

J-20

!J..

(Remember also) the 'Ad
And the Thamud (people):34s9
Clearly will appear to you
From (the traces) of their buildings
(Their fate): Satan
Made their deeds alluring3460
To them, and kept them back
From the Path, though they
Were keen-sighted.
(Remember also) Qariin, 3461
Pharaoh, and Haman: there came
To them Moses with Clear Signs,
But they behaved with insolence
On the earth; yet they
Could not overreach (Us).
Each one of them We seized
For his crime: of them,
Against some We sent
A violent tornado (with showers3462

= Pharaoh, and Haman, though the besetting sin in each case was different. The Midianites
were a commercial people and trafficked from land to land; their frauds are well described
as spreading "mischief on the earth".
3459. For the 'Ad people see vii. 65-72, and n. 1040, and for the Thamiid, vii. 73-79,
and n. 1043. The remains of their buildings show (1) that they were gifted with great
intelligence and skiJI; (2) that they were proud of their material civilisation; and (3) their
destruction argues how the greatest material civilisation and resources cannot save a
People who disobey Allah's moral law.
3460. They were so arrogant and self-satisfied, that they missed the higher purpose
of life, and strayed clean away from the Path of Allah. Though their intelligence should
have kept them straight, Evil made them crooked and led them and kept them astray.
3461. For Oan1n see xxviii. 76-82; Pharaoh is mentioned frequently in the Our-an,
but he is mentioned in association with Haman in xxviii. 6; for their blasphemous
arrogance and defiance of Allah see xxviii. 38. They thought such a lot of themselves,
but they came to an evil end.
3462. For htisib (violent tornado with showers of stones), see xvii. 68; this
punishment as i~flicted on the Cities of the Plain, of which Lot preached (liv. 34). Some
Commentators think that this also applied to the 'Ad, but their punishment is described
as by a violent and unseasonable cold wind (xli. 16; Iiv. 19 and lxix. 6), such as blows
in sand-storms in the ~qaf, the region of shifting sands which was in their territory.

- 1161 -

Of stones); some were caught
By a (mighty) Blast;3463 some
We caused the earth3464
To swallow up; and some
We drowned (in the waters):3465
It was not Allah Who
Wronged them:
They wronged themselves.

41. The parable of those who
Take protectors other than Allah
Is that of the Spider,
Who builds (to itself)
A house; but truly
The flimsiest of houses3466

3463. For ~ai~tat (Blast) see xi. 67 and n. 1561, as also n. 1047 to vii. 78 and n.
1996 to xv. 73. This word is used in describing the fate of (I) the Thamud (xi. 67);
Madyan (xi. 94); the population to which Lu~ preached (xv. 73); and the Rocky Tract
(Hijr, xv. 83), part of the territory of the Thamud; also in the Parable of the City to
which came three Prophets, who found a single-believer (xxxvi. 29).
3464. This was the fate of Qiiriin: see xxviii. 81. Cf also xvi. 45 and n, 2071.
3465. This was the fate of the hosts of Pharaoh and Haman (xxviii. 40) as well as
the wicked generation of Noah (xxvi. 120).
3466. The Spider's house is one of the wonderful Signs of Allah '5 creation. It is made
up of fine silk threads spun out of silk glands in the spider's body. There are many kinds
of spiders and many kinds of spider's houses. Two main types of houses may be
mentioned. There is the tubular nest or web, a silk-lined house or burrow with one or
two trap-doors. This may be called his residential or family mansion. Then there is what
is ordinarily called a spider's web, consisting of a central point with radiating threads
running in all directions and acting 'as tie-beams to the quasi-circular concentric threads
that form the body of the web. This is his hunting box. The whole structure exemplifies
economy in time, material, and strength. If an insect is caught in the net, the vibration
set up in the radiating threads is at once communicated to the spider, who can come and
kill his prey. In case the prey is powerful, the spider is furnished with poison glands with
which to kill his prey. The spider sits either in the centre of the web or hides on the
under-side of a leaf or in some crevice, but he always has a single thread connecting him
with his web, to keep him in telephonic communication. The female spider is much bigger
than the male, and in Arabic the generic gender of 'Ankabut is feminine.

- 1162 -

S.29, A.41-44
!J..

Is the Spider's house;-3467
If they but knew.
42. Verily Allah doth know
Of (every thing) whatever 3468
That they call upon
Besides Him: and He is
Exalted (in power), Wise.
43. And such are the Parables
We set forth for mankind,
But only those understand them
Who have Knowledge. 3469

44. Allah created the heavens
And the earth in truth: 34711
Verily in that is a Sign
For those who believe.

3467. Most of the facts in the last note can be read into the Parable. For their
thickness the spider's threads are very strong from the point of view of relativity, but
in our actual world they are flimsy, especially the threads of the gossamer spider floating
in the air. So is the house and strength of the man who relies on material resources
however fine or beautiful relatively; before the eternal Reality they are as nothing. The
spider's most cunning architecture cannot stand against a wave of a man's hand. His
poison glands are like the hidden poison in our beautiful worldly plans which may take
various shapes but have seeds of death in them.
3468. The last verse told us that men, out of spiritual ignorance, build their hopes
on flimsy unsubstantial things (like the spider's web) which are broken by a thousand
chance attacks of wind and weather or the actions of animals or men. If they cannot fully
grasp their own good, they should seek His Light. To Him everything is known,-men's
frailty, their false hopes, their questionable motives, the false gods whom they enthrone
in their midst, the mischief done by the neglect of Truth, and the way out for those who
have entangled themselves in the snares of evil. He is All-Wise and is able to carry out
all He wills, and they should turn to Him.
3469. Parables seem simple things, but their profound meaning and application can
only be understood by those who seek knowledge and by Allah's grace attain it.
3470. Cf vi. 73 and n. 896. [n all Allah's Creation, not only is there evidence of
intelligent Purpose, fitting all parts together with wisdom, but also of supreme Goodness
and cherishing Care, by which all needs are satisfied and all the highest and truest
cravings fulfilled. These are like beckoning signals to lead on those who pray and search
in Faith.

- 1163 -

;.29, A.45-46

J-20

45. Recite what is sent 3471
Of the Book by inspiration
To thee, and establish
Regular Prayer: for Prayer
Restrains from shameful
And evi I deeds;
And remembrance of Allah
Is the greatest (thing in life)
Without doubt. And Allah knows
The (deeds) that ye do.
46. And dispute ye not
With the People of the Book,
Except in the best way, 3472 unless
It be with those of them
Who do wro ng3473
But say, "We believe
In the Revelation which has
Come down to us and in that
Which came down to you;

3471. The tiliiwat of the Our-an implies: (1) rehearsing or reciting it, and publishing
it abroad to the world; (2) reading it to ourselves; (3) studying it to understand it as
it should be studied and understood (ii. 121); (4) meditating on it so as to accord our
knowledge and life and desires with it. When this is done, it merges into real Prayer,
and Prayer purges us of anything (act, plan, thought, motive, words) of which we should
be ashamed or which would work injustice to others. Such Prayer passes into our inmost
life and being, for then we realise the Presence of Allah, and that is true ~ikr (or
remembrance), for remembrance is the bringing to mind of things as present to us which
might otherwise be a~sent to us. And that is the greatest thing in life. It is subjective
to us: it fills our consciousness with Allah. For Allah is in any case always present and
knows all.
3472. Mere disputations are futile. In order to achieve our purpose as true standardbearers for Allah, we shall have to find true common grounds of belief, as stated in the
latter part of this verse, and also to show by our urbanity, kindness, sincerity, truth, and
genuine anxiety, for the good of others, that we are not cranks or merely seeking selfish
or questionable aims.
3473. Of course those who are deliberately trying to wrong or injure others will have
to be treated firmly, as we are guardians of each other. With them there is little question
of finding common ground or exercising patience, until the injury is prevented or stopped.

-1164-

J-21

cJJ.r--J~ ~~lJ.\ ,.):-1
~

r!>.

Our God and your God
Is One; and it is to Him
We submit (in Islam).,,3474
47. And thus 3475 (it is) that We
Have sent down the Book
To thee. So the People
Of the Book believe therein,3476
As also do some of these 34n

-"

'.

'" J.-

/",,)..'" "" :'/:,1).). ....~

"

~~P~J~~'-.:-)~~~I~\~
.....""

,,""). "" ."" """ l::

> .,. "

\'1' ~~~_~J~~~~~

(Pagan Arabs): and none
But Unbelievers reject Our Signs.

~5.{~'/ jhh

3474. That is, the religion of all true and sincere men of Faith is, or should be, one;
and that is the ideal of Islam.
3475. It is in this spirit that all true Revelation comes from Allah. Allah is One, and
His Message cannot come in one place or at one time to contradict His Message in
another place or at another time in spirit, though there may be local variations according
to the needs or understanding of men at any given time or place.
3476. The sincere Jews and Christians found in the holy Prophet a fulfilment of their
own religion. For the names of some Jews who recognised and embraced Islam, see n.
3227 to xxvi. 197. Among the Christians, too, the Faith slowly won ground. Embassies
were sent by the holy Prophet in the 6th and 7th years of the Hijrat to all the principal
countries round Arabia, viz., the capital of the Byzantine Empire (Constantinople), the
capital of the Persian Empire (Madain), the Sasanian capital known to the West by the
Greek name of Ctesiphon, (about thirty miles south of modem Bagdad), Syria, Abyssinia,
and Egypt. All these (except Persia) were Christian countries. I~ the same connection
an embassy was also sent to Yamama in Arabia itself (east of the Hijaz) where the Banu
I:Ianifa tribe was Christian, like the J:Iarith tribe of Najran wh~ voluntarily sent an
embassy to Madinah. All these countries except Abyssinia eventually became Muslim, and
Abyssinia itself has a considerable Muslim population now and sent some Muslim converts
to Madinah in the time of the Prophet himself. As a generalisation it is true that the
Jewish and the Christian peoples as they existed in the seventh century of the Christian
era have been mainly absorbed by Islam, as well as the lands in which they
predominated. Remnants of them built up new nuclei. The Roman Catholic Church
conquered new lands among the northern (Germanic) Pagans and the Byzantine Church
among the eastern (Slavonic) Pagans, and the Protestantism of the 16th century gave a
fresh stimulus to the main ideas for which Islam stands, viz., the abolition of priestcraft,
the right of private judgment, the simplification of ritual, and the insistence upon the
simple, practical, everyday duties of life.
3477. The Pagan Arabs also gradually came in until they were all absorbed in Islam.

- 1165 -

~J.rJ!J ~~lJ.' ~):-I

S.29, A.48-50
~

~

And thou wast not (able)
To recite a Book before
This (Book came), nor art thou
(Able) to transcribe it
With thy right hand: 3478
In that case, indeed, would
The talkers of vanities
Have doubted.
Nay, here are Signs
Self-evident in the hearts
Of those endowed with
knowledge :3479
And none but the unjust
Reject Our Signs. 34Ro
Yet they say: "Why
Are not Signs sent down
To him from his Lord?"

3478. The holy Prophet was not a learned man. Before the Our-an was revealed to
him, he never claimed to proclaim a Message from Allah. He was not in the habit of
preaching eloquent truths as from a Book, before he received his Revelation, nor was
he able to write or transcribe with his own hand. If he had had these worldly gifts, there
would have been some plausibility in the charge of the talkers of vanities that he spoke
not from inspiration but from other people's books, or that he composed the beautiful
verses of the Our-an himself and committed them to memory in order to recite them to
people. The circumstances in which the Our-an came bear their own testimony to its truth
as from Allah.
3479. "Knowledge" ('ilm) means both power of judgment in discerning the value of
truth and acquaintance with previous revelations. It implies both literary and spiritual
insight. To men so endowed, Allah's revelations and Signs are self-evident. They
commend themselves to their hearts, minds, and understandings, which are typified in
Arabic by the word ~adr, "breast".
3480. Ct. the last clause of verse 47 above. There the argument was that the rejection
of the Our-an was a mark of Unbelief. Now the argument is carried a stage farther. Such
rejection is also a mark of injustice, a deliberate perversity in going against obvious Signs,
which should convince all honest men.

- 1166 -

5.29, A.5O-52

J-21

Say: 'The Signs are indeed
With Allah: and I am
Indeed a clear Warner. ,,3481
51. And is it not enough
For them that We have
Sent down to thee
The Book which is rehearsed
To them? Verily, in it
Is Mercy and a Reminder
To those who believe. 3482
SECTION 6.
52. Say: "Enough is Allah
For a Witness between me
And you: He knows
What is in the heavens3483
And on earth." And it is
Those who believe in vanities
And reject Allah, that
Are the losers. 3484

3481. See last note. In the Our-an, as said in verse 49, are Signs which should carry
conviction to all honest hearts. And yet the Unbelievers ask for Signs! They mean some
special kinds of Signs or Miracles, such as their own foolish minds dictate. Everything
is possible for Allah, but Allah is not going to humour the follies of men or listen to
their disingenuous demands. He has sent a Messenger to explain His Signs clearly, and
to warn them of the consequences of rejection. Is it not enough?
3482. The perspicuous Our-an, explained in detail by Allah's Messenger, in
conjunction with Allah's Signs in nature and in the hearts of men, should be enough for
all. It is mere fractious opposition to demand vaguely something more. Cf. also vi. 124,
and n. 946.
3483. The test of a Revelation is whether it comes from Allah or not. This is made
clear by the life and teachings of the Messenger who brings it. No fraud or falsehood
can for a moment stand before Allah. All the most hidden things in heaven and earth
are open before Him.
3484. If Truth is rejected, Truth does not suffer. It is the rejecters who suffer and
perish in the end.

- 1167 -

S.29, A.53-55

cJJ~'" !.?~U-I.):I

J.21
~

53. They ask thee
To hasten on the Punishment 3485
(For them): had it not been
For a term (of respite)
Appointed, the Punishment
Would certainly have come
To them: and it will
Certainly reach them,Of a sudden, while they
Perceive not!
54. They ask thee
To hasten on the Punishment: 3486
But, of a surety,
Hell will encompass
The rejecters of Faith!55. On the Day that
The Punishment shall cover them
From above them and
From below them,34117
And (a Voice) shall say:
"Taste ye (the fruits)
Of your deeds,,!3488

3485. Cf. xxii. 47 and n. 2826. The rejecters of Faith throw out a challenge out of
bravado: "Let us see if you can hasten the punishment on us!" This is a vail taunt.
Allah's Plan will take its course, and can neither be delayed nor hastened. [t is out of
His Mercy that He gives respite to sinners,-in order that they may have a chance of
repentance. If they do not repent, the Punishment must certainly come to them-and on
a sudden, before they perceive that it is coming! And then it will be too late for
repentance.
3486. The challenge of the wicked for Punishment was answered in the last verse by
reference to Allah's merciful Respite, to give chances of repentance. It is answered in
this verse by an assurance that if no repentance is forthcoming, the Punishment will be
certain and of an all-pervasive kind. Hell will surround them on all sides, and above them
and below them.

3487. Cf. a similar phrase in vi. 65.
3488. This is not merely a reproach, but a justification of the Punishment. "It is you
who brought it on yourselves by your evil deeds: blame none but yourselves. Allah's
Mercy gave you many chances: His Justice has now overtaken youl"

â&#x20AC;˘ 1168 -

!J-,.rJ!J l.:?~lJ.1 ~):-'
~

56. 0 My servants who believe!
Truly, spacious is My Earth: 3489
Therefore serve ye Me(And Me alone)!
Every soul shall have
A taste of death: 3490
In the end to Us
Shall ye be brought back.
But those who believe
And work deeds of righteousnessTo them shall We give
A Home in Heaven,_3491
Lofty mansions beneath which
Flow rivers,-to dwell therein
For aye;-an excellent reward
For those who do (good)!Those who persevere in patience,
And put their trust
In their Lord and Cherisher.

3489. There is no excuse for anyone to plead that he could not do good or was
forced to evil by his circumstances and surroundings, or by the fact that he lived in evil
times. We must shun evil and seek good, and Allah's Creation is wide enough to enable
us to do that, provided we have the will, the patience, and the constancy to do it. It
may be that we have to change our village or city or country; or that we have to change
our neighbours or associates; or to change our habits or our hours, our position in life
or our human relationships, or our callings. Our integrity before Allah is more important
than any of these things, and we must be prepared for exile (or Hijrat) in all these senses.
For the means with which Allah provides us for His service are ample, and it is our own
fault if we fail.
3490. Cf iii. 185, n. 491, and xxi. 35 and n. 2697. Death is the separation of the
soul from the body when the latter perishes. We should not be afraid of death, for it
only brings us back to Allah. The various kinds of hijrat or exile, physical and spiritual,
mentioned in the last note, are also modes of death in a sense: what is there to fear
in them?

3491. The goodly homes mentioned in xvi. 41 referred to this life, but it was stated
there that the reward of the Hereafter would be greater. Here the simile of the Home
is referred to Heaven: it will be beautiful; it will be picturesque, with the sight and sound
of softly-murmuring streams; it will be lofty or sublime; and it will be eternal.

- 1169 -

5.29, A.60-62

J-21

&J.,,~!J ~.)l:I-'

"..r':-'

~

How many are the creatures
That carry not their own 3492
Sustenance? It is Allah
Who feeds (both) them and you:
For He hears and knows
(All things).
61. If indeed thou ask them 3493
Who has created the heavens
And the earth and subjected 3494
The sun and the moon
(To His Law), they wiJI
Certainly reply, "Allah".
How are they then deluded
Away (from the truth)?
Allah enlarges the sustenance
(Which He gives) to whichever
Of His servants He pleases;3495
And He (similarly) grants
By (strict) measure, (as He pleases):
For Allah has full knowledge
Of all things.

3492. If we look at the animal creation, we see that many creatures seem almost
helpless to find their own food or sustain their full life, being surrounded by many
enemies. Yet in the Plan of Allah they find full sustenance and protection. So does man.
Man's needs-as well as helplessness-are by many degrees greater. Yet Allah provides for
him as for all His creatures. Allah listens to the wish and cry of all His creatures and
He knows their needs and how to provide for them all. Man should not therefore hesitate
to suffer exile or persecution in Allah's Cause.
3493. Cf. xxiii. 84-89. "Them" in both passages refers to the sort of inconsistent men
who acknowledge the power of Allah, but are deluded by false notions into disobedience
of Allah's Law and disregard of Allah's Message.
3494. Cf. xiii. 2, and xxiii. 85. The perfect order and law in Allah's universe should
be Signs to man's intelligence to get his own will into tune with Allah's Will; for only
so can he hope to attain his full development.
3495. Cf. xiii. 26. Unequal gifts are not a sign of chaos in Allah's universe. Allah
provides for all according to their real needs and their most suitable requirements,
according to His perfect knowledge and understanding of His creatures.

- 1170 -

S.29, A.63-65
f)

1-21

~

if indeed thou ask them 3496
Who it is that sends down
Rain from the sky,
And gives life therewith
To the earth after its death,
They will certainly reply,
"Allah!" Say, "Praise be
To Allah!" But most
Of them understand not.
SECTION 7.

64. What is the life of this world
But amusement and play?3497
But verily the Home
Of the Hereafter ,-that is
Life indeed, if they but knew.
Now, if they embark
On a boat, they call
On Allah, making their devotion
Sincerely (and exclusively) to
Him;3498

3496. [n xxix. 61 above, the point was that there is a certain type of man that realises
the power of Allah, but yet goes after false ideas and false worship. Here the point is
that there is another type of man to whom the goodness of Allah is made clear by rain
and the gifts of nature and who realises the daily, seasonal, and secular changes which
evidence Allah's goodness in giving us life (physical and spiritual) and reviving us after
we seem to die,-and who yet fails to draw the right conclusion from it and to make his
own life true and beautiful, so that when his period of probation in this transitory life
is ended, he can enter into his eternal heritage. Having come so far, such men fail at
the crucial stage. At that stage they ought to have praised and glorified Allah and
accepted His Grace and Light, but they show their want of true understanding by failing
to profit by Allah's gifts.

3497. C/. vi. 32. Amusement and play have no lasting significance except as preparing
us for the serious work of life. So this life is but an interlude, a preparation for the real
Life, which is in the Hereafter. This world's vanities are therefore to be taken for what
they are worth; but they are not to be allowed to deflect our minds from the requirements
of the inner life that really matters.
3498. Cf vii. 29, where [ have slightly varied the English phrase according to the
context.

- 1171 -

S.29, A.65-67

~

~~ml
But when He has delivered
Them safely to (dry) land,
Behold, they give a share
(Of their worship to others)!Disdaining ungratefully Our gifts,
And giving themselves Up3499
To (worldly) enjoyment! But soon
Will they know.

67. Do they not then see
That We have made
A Sanctuary secure, and that
Men are being snatched away
From all around them?35oo
Then, do they believe in that
Which is vain, and reject
The Grace of Allah?

It was shown in the last verse that the life of this world is fleeting, and that the

true life-that which matters-is the Life in the Hereafter. In contrast with this inner reality
is now shown the shortsighted folly of man. Where he faces the physical dangers of the
sea, which are but an incident in the phenomenal world, he actually and sincerely seeks
the help of Allah; but when he is safely back on land, he forgets the Realities, plunges
into the pleasures and vanities of fleeting phenomena, and his devotion, which should be
given exclusively to Allah, is shared by idols and vanities of his own imagination.
3499. Such folly results in the virtual rejection (even though it may not be express)
of Allah and His Grace. It plunges man into the pleasures and vanities that merely delude
and are bound to pass away. This delusion, however, will come to an end when the true
Reality of the Hereafter will shine forth in all its splendour.
3500. If they want evidences of their folly in the phenomenal world itself, they will
see sacred Sanctuaries where Allah's Truth abides safely in the midst of the Deluge of
broken hopes, disappointed ambitions and unfulfilled plans in the world around. The
immediate reference was to the Sanctuary of Makkah and the gradual progress of Islam
in the districts surrounding the Quraish in the midst of the trying Makkan period. But
the general application holds good for all times and places.

- 1172 -

1-21

who does more wrong 3501
Than he who invents
A lie against Allah
Or rejects the Truth
When it reaches him?
Is there not a home
In Hell for those who
Reject Faith?
69. And those who strive3502
In OUf (Cause),-We will
Certainly guide them
To Our Paths: 3so3
For verily Allah
Is wi th those
Who do right.

3501. Cf. vi. 21. Even from a worldly point of view those who reject Allah's Truth
are at a disadvantage. But those who deliberately invent lies and set up false gods for
worship,-what punishment can we imagine for them except a pennanent deprivation of
Allah's grace, and a home in Hell?
3502. "Strive in Our Cause." All that man can do is to strive in Allah's Cause. As
soon as he strives with might and main, with constancy and detennination, the Light and
Mercy of Allah come to meet him. They cure his defects and shortcomings. They provide
him with the means by which he can raise himself above himself. They point out the Way,
and all the Paths leading up to it. See next note.

3503. The Way of Allah (~ira~-ul-Muslaqim) is a Straight Way. But men have strayed
from it in all directions. And there are numerous Paths by which they can get back to
the Right Way, the way in which the purity of their own nature, and the Will and Mercy
of Allah require them to Walk. All these numerous Paths become open to them if once
they give their hearts in keeping to Allah and work in right Endeavour (Jihad) with all
their mind and soul and resources. Thus will they get out of the Spider's web of this
frail world and attain to eternal Bliss in the fulfilment of their true Destiny.

- 1173 -

Intro. to S. 30.
e,

g~ยง1

INTRODUCTION TO SURAT A,.-Rlim, 30.
This Sura,as remarked in the Introduction to the last Sura, deals with the
question of Ma'ad or the Final End of Things, from various points of view. In
the last Sura, we saw that Revelation was linked up with Life and Conduct,
and Time (looking backwards and forwards) figured forth the frailty of this Life.
In this Sura the Time theme and its mystery are brought into relation with
human history in the foreground and the evolution of the world in all its aspects
in the background. The corruption introduced by man is cleared away by Allah,
Whose Univeral Plan points to the Hereafter. We shall see that the next two
Suras (xxxi. and xxxii.) present the theme in other aspects. All four are
introduced with the Abbreviated Letters A.L.M.
The chronology of this Sura is significant. It was revealed about the 7th
or the 6th year before the Hijrat, corresponding to 615-16 of the Christian era,
when the tide of Persian conquest over the Roman Empire was running strong,
as explained in Appendix VI (to follow this Sura). The Christian Empire of
Rome had lost Jerusalem to the Persians. At that time it seemed outside the
bounds of human possibility, even to one intimately acquainted with the inner
resources and conditions of the Persian and Roman armies and empires, that
the tables would be turned and the position reversed within the space of eight
or nine years. The pro-Persian Pagan Quraish rejoiced exceedingly, and
redoubled their taunts and persecution against the holy Prophet, whose Message
was a renewal of the Message of Christ preached in Jerusalem. Then was this
passage xxx. 1-6 revealed, clearly foreshadowing the final defeat of Persia
(Appendix VI 14-16) as a prelude to the destruction of the Persian Empire.
There is no doubt about the prophecy and its fulfilment. For the exulting
Pagans of Makkah laid a heavy wager against the fulfilment of the prophecy
with J:Iadhrat Abu Bakr, and they lost it on its fulfilment.
But the rise and fall even of such mighty empires as the Persian and
Roman Empires, were but small events on the chequer-board of Time,
compared to a mightier movement that was taking birth in the promulgation of
Islam. In the seventh or sixth year before the Hijrat, and for a year or two
after the Hijrat, Islam was struggling in the world like the still small voice in
the conscience of humanity. It was scarcely heeded, and when it sought to insist
upon its divine claim, it was insulted, assaulted, persecuted, boycotted, and (as
it seemed) suppressed. The agony of Taif (two years before the Hijrat) and the
murder-plot on the eve of the Hijrat were yet to come. But the purpose of
Allah is not to be thwarted. Badr (A.H. 2 = A.D. 624), rightly called the
critical Day of Decision, began to redress the balance of outward events in early

- 1174 -

Islam, in the same year in which Issus (Appendix No.6) began to redress the
balance of outward events in Perso-Roman relations. Mightier events were yet
to come. A new inner World was being created through Islam. This spiritual
Revolution was of infinitely greater moment in world-history. The toppling
down of priestcraft and false worship, the restoration of simplicity in faith and
life, the rehabilitation of this life as the first step to the understanding of the
Hereafter, the displacement of superstition and hair-splitting theology by a spirit
of rational enquiry and knowledge, and the recognition of the divine as covering
not merely an isolated thing called "Religion" but the whole way of Life.
Thought, and Feeling,-this was and is the true Message of Islam and its mission.
Its struggle-its fight-eontinues, but it is not without effect, as may be seen in
the march of centuries in world-history.

Summary.-The ebb and flow of worldly power-as symbolised in the conflict
of the Persian and Roman Empires-are but outward events: the deeper meaning
is in the working of Allah's Universe-how Good and Evil reach their final End
(xxx. 1-19).
The changes and changing variety in Allah's Creation, physical, moral, and
spiritual; yet point to Unity in Nature and Religion: man should not break away
from that Unity, but glorify Him, the One, for there is none like unto Him
(xxx. 20-40).
The hands of men have wrought corruption and mischief: but Allah purifies
the moral world as He does the world of physical nature, strengthening the
weak and pulling down the mighty in due season: wait therefore in patience and
constancy, and be not depressed (xxx. 41-60).

- 1175 -

Sura Ar-Rum 30 Ayat 1-4
~

Juz' 21

~

cJJ~\J ~,)\j.1 -):-1
~

~

~

In the name of Allah Most Gracious
Most Merciful.
J

J

1. A. L. M.3S04

The Romans3505
Have been defeated3. In a land close by:
But they, (even) after
(This) defeat of theirs,
Will soon be victorious-3506
Within a few years,3507
With Allah is the Command
In the Past
And in the Future:

3504. See n. 25 to ii. 1 and Introduction to this Sura.
3505. The remarkable defeats of the Roman Empire under Heraclius and the straits
to which it was reduced are reviewed in Appendix No.6 (to follow this Sura). It was
not merely isolated defeats; the Roman Empire lost most of its Asiatic territory and was
hemmed in on all sides at its capital, Constantinople. The defeat, "in a land close by"
must refer to Syria and Palestine, Jerusalem was lost in 614-15 A.D., shortly before this
Sura was revealed.
3506. The Pagan Quraish of Makkah rejoiced at the overthrow of Rome by Persia.
They were pro-Persian, and in their heart of hearts they hoped that the nascent movement
of Islam, which at that time was, from a worldly point of view, very weak and helpless,
would also collapse under their persecution. But they misread the true Signs of the times.
They are told here that they would soon be disillusioned in both their calculations, and
it actually so happened at the battle of Issus in 622 (the year of Hijrat) and in 624, when
Heraclius carried his campaign into the heart of Persia (see Appendix No: 6) and the
Makkan Quraish were beaten off at Badr.

3507. Bidh'un in the text means a short period-a period of from three to nine years.
The period between the loss of Jerusalem (614-15) by the Romans and their victory at
Issus (622) was seven years, and that to the penetration of Persia by Heraclius was nine
years. See last note.
.

- 1176-

J-21

cJJ.rW\J ~,)\J..I

.~I!).~

~,;J:-I

~

On that Day shall
The Believers rejoice-3508

5. With the help of Allah.
He gives victory to whom He will,3509
And He is Exalted in Might,
Most Merciful.
6. (It is) the promise of Allah. 3510
Never does Allah fail
From His promise:
But most men know not.

-'

~

~8~\~~,;~J~\.>~~~L:\;J
/

00;J~1

7. They know but the oute~511
(Things) in the life
Of this world: but
Of the Hereafter3512
They are heedless.
8. Do they not reflect
In their own minds?

3508. See n. 3506 and Appendix No: 6. The battle of Badr (2 A.H. = 624 A.D.)
was a real time of rejoicing for the .Believers and a time of disillusionment for the
arrogant Quraish, who thought that they could crush the whole movement of Islam in
Madinah as they had tried to do in Makkah, but they were signally repulsed. See n. 352
to iii. 13.

3509. "Whom He will." As explained elsewhere, Allah's Will or Plan is not arbitrary:
it is full of the highest wisdom. His Plan is formed in mercy, so as to safeguard the
interests of all his creatures, against the selfish aggrandizement of any section of them.
And He is able to carry out His Plan in full, and there is no power that can stop or
delay His Plan.
3510. The promise refers to the Decision of all things by the Command of Allah,
Who will remove all troubles and difficulties from the path of His righteous Believers,
and help them to rejoice over the success of their righteous Cause. This refers to all times
and all situations. The righteous should not despair in their darkest moments, for Allah's
help will come. Ordinarily men are puffed up if they score a seeming temporary success
against the righteous, and do not realise that Allah's Will can never be thwarted.
3511. Men are misled by the outward show of things, though the inner reality may
be quite different. Many seeming disasters are really godsends if we only understood.

3512. A.Khirat: may refer to the End of things or enterprises in history as well as
the Hereafter in the technical theological sense.

- 1177 -

J-21

~J.,r..Jt,

,-:?.)\:l-\ ..;I:-I
(. ,

a'ii

Not but in truth 3513
And for a term appointed,
Did Allah create the heavens
And the earth, and all
Between them: yet are there
Truly many among men
Who deny the meeting3514
With their Lord
(At the Resurrection)!
9. Do they not travel
Through the earth, and see
What was the End
Of those before them?
They were superior to them
In strength: they tilled
The soil and populated it
In greater numbers than these
Have done: there came to them
Their messengers with Clear
(Signs),3515
(Which they rejected, to their
Own destruction): it was not
Allah who wronged them, but
They wronged their own souls.

3513. Cf. xv. 85. Here the argument is about the ebb and flow of worldly power,
and the next clause is appropriately added, "and for a term appointed". Let not anyone
who is granted worldly power or advantage run away with the notion that it is permanent.
It is definitely limited in the high Purpose of Allah, which is just and true. And an
account will have to be given of it afterwards on basis of strict personal responsibility.
3514. It is therefore all the more strange that there should be men who not only
forget themselves but even deny that there is a return to Allah or an End or Hereafter,
when a full reckoning will be due for this period of probation. They are asked to study
past history, as in the next verse.
3515. Let not any generation think that it is superior to all that went before it. We
may be "heirs to all the ages, in the foremost files of times." That is no reason for
arrogance, but on the contrary adds to our responsibility. When we realise what
flourishing cities and kingdoms existed before, how they flourished in numbers and
prosperity, what chances they were given, and how they perished when they disobeyed
the law of Allah, we shall feel a sense of humility, and see that it was rebellion and
self-will that brought them down. Allah was more than just. He was also merciful. But
they brought about their own ruin.

- 1178 -

S.30, A.1O-12
!),

J-21

~"'r&iil~~~~~~I!~~~'I~

cJJf-'J!J L?~lJ..1
~
r>.

~):I

In the long run evil 3516
Will be the End of those
Who do evil; for that
They rejected the Signs
Of Allah, and held them up
To ridicule.
SECTION 2.

11. It is Allah Who begins
The creation;3517
Then repeats it; then
Shall ye be brought back
To Him.

12. On the Day when
The Hour will come3518
The guilty will be
Struck dumb with despair.

3516. The Arabic superlative feminine, referring to the feminine noun 'A.qibat, I have
translated by "Evil". In this life good and evil may seem to be mixed up, and it may
be that somethings or persons that are evil get what seem to be good rewards or blessings,
while the opposite happens to the good. But this is only a temporary appearance. In the
long run Evil will have its own evil consequences, multiplied cumulatively. And this,
because evil not only rejected Allah's Message of Good but laughed at Good and misled
others.
3517. Nothing exists of its own accord or fortuitously. It is Allah Who originates aU
creation. What appears to be death may be only transformation: for Allah can and does
recreate. And His creative activity is continuous. Our death is but a phenomenal event.
What we become after death is the result of a process of recreation by Allah, Who is
both the source and the goal of all things. When we are brought back to him, it will
be as conscious and responsible beings, to receive the consequences of our brief life on
this earth.
3518. The Hour will be established: in due time the Hour will come when Judgment
will be established, and the seeming disturbance of balance in this world will be redressed.
Then the Good will rejoice, and the Guilty, faced with the Realities, will lose all their
illusions and be struck dumb with despair.

- 1179 -

cJJ..rJ1J ~,)LI-' ~):I

S.30, A.I3-I7

'>~

~

~

l)

13. No intercessor will they have
Among their "Partners" ,3519,
And they will (themselves)
Reject their "Partners".
14. On the Day when
The Hour will come
That Day shall (all men )3520
Be sorted out.
15. Then those who have believed
And worked righteous deeds,
Shall be made happy
In a Mead (of Delight).
And those who have rejected
Faith and falsely denied
Our Signs and the meeting
Of the Hereafter,-such
Shall be brought forth to
Punishment.
17. So glory be to Allah,
When ye reach eventide 3521
And when ye rise
In the morning;

3519. False worship will then appear in its true colours. Anything to which we offered
the worship due to Allah alone, will vanish instead of being of any help. Indeed the
deluded false worshippers, whose eyes will now be opened, will themselves reject their
falsehoods, as the Truth will now shine with unquestioned splendour.
3520. In the fullness of time good and evil will all be sorted out and separated. The
good will reach their destination of felicity in rich and luscious, well-watered meadows,
which stand as the type of all that is fair to see and pleasant to feel. The evil will no
longer imagine that they are enjoying good fortune, for the testing time will be over, and
the grim reality will stare them in the face. They will receive their just Punishment.
3521. The special times for Allah's remembrance are so described as to include all
our activities in life,-when we rise early in the morning, and when we go to rest in the
evening; when we are in the midst of our work, at the decline of the sun, and in the
late afternoon. It may be noted that these are all striking stages in the passage of the
sun through our terrestrial day, as well as stages in our daily working lives. On this are
based the hours of the five canonical prayers afterwards prescribed in Madinah; viz. (1)
early morning before sunrise (Fajr); (2) when the day begins to decline, just after noon =

- 1180 -

J-21

S.30, A.18-20
f>..

!)..

~J.r-J!J L?.)lJ..l ,.'):1
~"

~

~

!>.

Yea, To Him be praise,
In the heavens and on earth;
And in the late afternoon
And when the day
Begins to decline.
19. It is He Who brings out
The living from the dead,
And brings out the dead 3522
From the living, and Who
Gives life to the earth 3523
After it is dead:
And thus shall ye be
Brought out (from the dead).
SECTION 3.
20. Among His Signs is this,
That He created you 3524
From dust; and then,Behold, ye are men
Scattered (far and wide)!

=

(Z,uhr); (3) in the late afternoon, say midway between noon and sunset ('A~r); and (4)
and (5) the two evening prayers, one just after sunset (Magrib); and the other after the
evening twilight has all faded from the horizon, the hour-indicated for rest and sleep
('IsM). Cf. xi. 114 nn. 1616-17; xvii. 78-79, n. 2275; xx. 130. n. 2655.

3522. Cf. x. 31. From dead matter Allah's creative act produces Life and living
matter, and even science has not yet been able to explain the mystery of life. Life and
living matter again seem to reach maturity and again die, as we see every day. No
material thing seems to have perpetual life. But again we see the creative process of Allah
constantly at work, and the cycle of life and death seems to go on.
3523. Cf. ii. 164. The earth itself, seemingly so inert, produces vegetable life at once
from a single shower of rain, and in various ways sustains animal life. Normally it seems
to die in the winter in northern climates, and in a drought everywhere, and the spring
revives it in all its glory. Metaphorically many movements, institutions, organisations,
seem to die and then to live again, all under the wonderful dispensation of Allah. So
will our personality be revived when we die on this earth, in order to reap the fruit of
this our probationary life.
3524. Cf. xviii. 37 and n. 2379. In spite of the lowly origin of man's body, Allah
has given him a mind and soul by which he can almost compass the farthest reaches of
TIme and Space. Is this not enough for a miracle or Sign? From a physical point of view,
see how man, a creature of dust, scatters himself over the farthest corners of the earth!

- 1181 -

S.30, A.21-23

J-21

iJJ.rJ'-' ~,)l:1-' ~):-I
.I!>.~

!>.

His Signs
Is this, that He created
For you mates from among3525
Yourselves, that ye may
Dwell in tranquillity with them,3526
And He has put love
And mercy between your (hearts):
Verily in that are Signs
For those who reflect.
22. And among His Signs
Is the creation of the heavens
And the earth, and the variations3527
In your languages
And your colours: verily
In that are Signs
For those who know.
23. And among His Signs
Is the sleep that ye take

3525. This refers to the wonderful mystery of sex. Children arise out of the union
of the sexes. And it is always the female sex that bring forth the offspring, whether female
or male. And the father is as necessary as the mother for bringing forth daughters.
3526. Cf vii. 189. Unregenerate man is pugnacious in the male sex, but rest and
tranquility are found in the normal relations of a father and mother dwelling together
and bringing up a family. A man's chivalry to the opposite sex is natural and Allah-given.
The friendship of two men between each other is quite different in quality and temper
from the feeling which unspoilt nature expects as between men and women. There is a
special kind of love and tenderness between them. And as woman is the weaker vessel,
that tenderness may from a certain aspect be likened to mercy, the protecting kindness
which the strong should give to the weak.

3527. The variations in languages and colours may be viewed from the geographical
aspect or from the aspect of periods of time. All mankind were created of a single pair
of parents; yet they have spread to different countries and climates and developed
different languages and different shades of complexions. And yet their basic unity remains
unaltered. They feel in the same way, and are all equally under Allah's care. Then there
are the variations in time. Old languages die out and new ones are evolved. New
conditions of life and thought are constantly evolving new words and expressions, new
syntactical structures, and new modes of pronunciation. Even old races die, and new races
are born.

- 1182 -

J-21

cJJ~!J 'i.)l;L.\ ~-*I
!>.~.

By night and by day, 3528
And the quest that ye
(Make for livelihood)
Out of His Bounty: verily
In that are Signs
For those who hearken. 3529
And among His Signs,
He shows you the lightning,
By way both of fear 3530
And of hope, and He sends

3528. If we consider deeply, sleep and dreams, the refreshment we get from sleep
to wakefulness as well as from wakefulness to sleep, as also the state of our thoughts
and feelings and sub-eonscious self in these conditions, are both wonderful and
mysterious. Normally we sleep by night and do our ordinary work "in quest of the Bounty
of Allah" by day. But sleep and rest may come and be necessary by day, and we may
have to work by night. And our work for our livelihood may pass by insensible transitions
to our work or thought or service of a higher and spiritual kind. These processes suggest
a background of things which we know but vaguely, but which are as much miracles as
other Signs of Allah.
3529. From verse 20 to verse 25 are mentioned a series of Signs or Miracles, which
should awaken our souls and lead us to true Reality if we try to understand Allah. (1)
There is our own origin and destiny, which must necessarily be our subjective startingpoint: "I think; therefore I am": no particular exertion of our being is here necessary
(xxx. 20). (2) The first beginnings of social life arise through sex and love: see iv. 1,
and n. 506; to understand this in all its bearing, we must "reflect" (xxx. 21). (3) The next
point is to understand our diversities in speech, colour, etc., arising from differences of
climate and external conditions; yet there is unity beneath that diversity, which we shall
realise by extended knowledge (xxx. 22). (4) Next we tum to our psychological conditions,
sleep, rest, visions, insight, etc.; here we want teaching and guidance, to which we must
hearken (xxx. 23). (5) Next, we must approach the higher reaches of spiritual hopes and
fears, as symbolised by such subtle forces of nature as lightning and electricity, which may
kill the foolish or bring prosperity in its train by rain and abundant harvest; to understand
the highest spiritual hopes and fears so symbolised, we want the highest wisdom (xxx.
24). (6) And lastly, we may become so transformed that we rise above all petty, worldly,
ephemeral things: Allah calls to us and we rise, as from our dead selves to a Height which
we can only describe as the Heaven of stability: here no human processes serve, for the
Call of Allah Himself has come (xxx. 25-27).
3530. See last note, item (5). Cf xiii. 12. To cowards lightning and thunder appear
as terrible forces of nature: lightning seems to kill and destroy where its irresistible
progress is not assisted by proper lightning-conductors. But lightning is also a herald of
rain-bearing clouds and showers that bring fertility and prosperity in their train. This
double aspect is also symbolical of spiritual fears and hopes,-fears lest we may not be

- 1183 -

=

S.30, A.24-27

Down rain from the sky
And with it gives life to
The earth after it is dead:
Verily in that are Signs
For those who are wise.
And among His Signs is this,
That heaven and earth
Stand by His Command: 3531
Then when He calls you,
By a single call, from the earth,
Behold, ye (straightway) come forth.

c;.

.'1.

J. ~ .~., ,--// ~"J./ ~

",,,,.,,

~J/ ~~.::~~~CJ\~0\"~\~~J

@~~ji;:J\~1~5~\:;~~~?~\~11

To Him belongs every being
That is in the heavens
And on earth: all are 3532
Devoutly obedient to Him.
27. It is He Who begins
The creation ;3533
Then repeats it; and
For Him it is most easy.

= found

receptive or worthy of the irresistible perspicuous Message of Allah. and hopes that
we may receive it in the right spirit and be blessed by its mighty power of transformation
to achieve spiritual well-being. Note that the repetition of the phrase "gives life to the
earth after it is dead" connects this verse, with verse 19 above; in other words. the
Revelation. which we must receive with wisdom and understanding, is a Sign of Allah's
own power and mercy, and is vouchsafed in order to safeguard our own final Future.
3531. In the physical world. the sky and the earth, as we see them, stand
unsupported. by the artistry of Allah. They bear witness to Allah, and in -that our
physical life depends on them-the earth for its produce and the sky for rain, the heat
of the sun, and other phenomena of nature-they call to our mind our relation to Allah
Who made them and us. How can we then be so dense as not to realise that our higher
Future-our Ma'ad-is bound up with the call and the mercy of Allah?
3532. All nature in Creation not only obeys Allah. but devoutly obeys Him, i.e.â&#x20AC;˘
glories in its privilege of service and obedience. Why should we not do likewise? It is
part of our original unspoilt nature, and we must respond to it, as all beings do, by their
very nature.

3533. Ct. xxx. 11 above, where the same phrase began the argument about the
beginning and end of all things being with Allah. This has been illustrated by reference
to various Signs in Creation, and now the argument is rounded off with the same phrase.

-1184-

S.30, A.27-28
!J,

To Him belongs the loftiest 3534
Similitude (we can think of)
In the heavens and the earth:
For He is Exalted in Might,
Full of wisdom.
SECTION 4.
28. He does propound
To you a similitude
From yourselves: 3535
Do ye have partners
Among those whom your right hands
Possess, to share as equals
In the wealth We have 3536
Bestowed on you? Do ye
Fear them as ye fear 3537

3534. Allah's glory and Allah's attributes are above any names we can give to them.
Human language is not adequate to express them. We can only form some idea of them
at our present stage by means of Similitudes and Parables. But even so, the highest we
can think of falls short of the true Reality. For Allah is higher and wiser than the highest
and wisest we can think of.
3535. One way in which we can get some idea of the things higher than our own
plane is to think of Parables and Similitudes. But even so, the highest we can think of
falls short of the true Reality. For Allah is higher and wiser than the highest and wisest
we can think of.
3536. Allah is far higher above His Creation than any, the highest, of His creatures
can be above any, the lowest, of His creatures. And yet would a man share his wealth
on equal terms with his dependants? Even what he calls his wealth is not really his own,
but given by Allah. It is "his" in common speech by reason merely of certain accidental
circumstances. How then can men raise Allah's creatures to equality with AUah in
worship?
3537. Men fear each other as equals in a state of society at perpetual warfare. To
remove this fear they appoint an authority among themselves-a King or sovereign
authority whom they consider just-to preserve them from this fear and give them an
established order. But they must obey and revere this authority and depend upon this
authority for their own tranquillity and security. Even with their equals there is always
the fear of public opinion. But men do not fear, or obey, or revere those who are their
slaves or dependents. Man is dependent on Allah. And Allah is the Sovereign authority
in an infinitely higher sense. He is in no sense dependent on us, but we must honour
and revere Him and fear to disobey His Will or His Law. "The fear of Allah is the
beginning of wisdom."

- 1185 -

S.30. A.28-30

Each other? Thus do We
Explain the Signs in detail
To a people that understand. 3538
Nay. the wrong-doers (merely)
Follow their own desires
Being devoid of knowledge.
But who will guide those
Whom Allah leaves astray?3539
To them there will be
No helpers.
So set thou thy face
Truly to the religion being
upright,3540
The nature in which
Allah has made mankind:
No change (there is)
In the work (wrought)3541
By Allah: that is

3538. Cf. vi. 55, and vii. 32, 174, etc.
3539. The wrong-doers-those who deliberately reject Allah's guidance and break
Allah's Law-have put themselves out of the region of Allah's mercy. In this they have
put themselves outside the pale of the knowledge of what is for their own good. In such
a case they must suffer the consequences of the personal responsibility which flows from
the grant of a limited free-will. Who can then guide them or help them?
3540. For lfanif see n. 134 to ii. 135. Here "true" is used in the sense in which we
say, "the magnetic needle is true to the north." Those who have been privileged to
receive the Truth should never hesitate or swerve, but remain constant, as men who
know.
3541. As turned out from the creative hand of Allah, man is innocent, pure, true,
free, inclined to right and virtue, and endued with true understanding about his own
position in the Universe and about Allah's goodness, wisdom, and power. That is his true
nature, just as the nature of a lamb is to be gentle and of a horse is to be swift. But
man is caught in the meshes of customs, superstitions, selfish desires, and false teaching.
This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or
forbidden, and deflected from the love of his fellow-men and the pure worship of the
One True God. The problem before the Prophets is to cure this crookedness, and to
restore human nature to what it should be under the Will of Allah.

- 1186 -

S.30, A.30-33
~

~

The true Religion: 3542
But most among mankind
Know not.
Turn ye in repentance3543
To Him, and fear Him:
Establish regular prayers,
And be not ye among those
Who join gods with Allah,32. Those who split up
Their Religion, and become
(Mere) Sects,--each party
Rejoicing in that which 3544
Is with itself!
33. When trouble touches men,
They cry to their Lord 3545
Turning back to Him
In repentance: but when
He gives them a taste
Of Mercy from Himself,

." "

~ >~" â&#x20AC;˘.." " }~ > '" -: ~ ~ "'" "

~l~;.~;o('"fo''')!Y,)~d8Iu-o\~lJ
>... '> "" /

# " .. "" J.

..

>""

"'~ ~'"

-: ~

~~-i\~~~.J~~\~\ \~l~

~~.rA~~
~
,
\.:':; ~

3542. Din Qaiyim here includes the whole life, thoughts and desires of man. The
"standard Religion," or the Straight Way is thus contrasted with the various human
systems that conflict with each other and call themselves separate "religions" or "sects"
(see verse 32 below). Allah's standard Religion is one, as Allah is One.

3543. "Repentance" does not mean sackcloth and ashes, or putting on a gloomy
pessimism. It means giving up disease for health, crookedness (which is abnormal) for
the Straight Way, the restoration of our nature as Allah created it from the falsity
introduced by the enticements of Evil. To revert to the simile of the magnetic needle
(n. 3540 above), if the needle is held back by obstructions, we must restore its freedom,
so that it points true again to the magnetic pole.
3544. A good description of self-satisfied sectarianism as against real Religion. See
n. 3542 above.
3545. Cf x. 12. It is trouble, distress, or adversity that makes men realise their
helplessness and turns their attention back to the true Source of all goodness and
happiness. But when they are shown special Mercy-often more than they deserve-they
forget themselves and attribute it to their own cleverness, or to the stars, or to some
false ideas to which they pay court and worship, either to the exclusion of Allah or in
addition to the lip-worship which they pay to Allah. Their action in any case amounts
to gross ingratitude; but in the circumstances it looks as if they had gone out of their
way to show ingratitude.

- 1187 -

J-21

~J.r-Jt, ,-?",lJ,., ~):-I
.~ .. ~.

Behold, some of them
Pay part-worship to
Other gods besides their Lord,34. (As if) to show their ingratitude
For the (favours) We have
Bestowed on them! Then enjoy
(Your brief day); but soon
Will ye know (your folly). 3546
35. Or have We sent down
Authority to them, which
Speaks to them 3547
The things to which
The pay part-worship?
36. When We give men
A taste of Mercy, 3548
They exult thereat:
And when some evil
Afflicts them because of
What their (own) hands
Have sent forth, behold,
They are in despair!

3546. Cf. xvi. 54. They are welcome to their fancies and false worship, and to the
enjoyment of the pleasures of this Life, but they will soon be disillusioned. Then they
will realise the true values of the things they neglected and the things they cultivated.

3547. Their behaviour is exactly as if they were satisfied within themselves that they
were entitled or given a licence to worship God and Mammon. In fact the whole thing
is their own invention or delusion.
3548. Cf xxx. 33. In that passage the unreasonable behaviour of men in sorrow and
in affluence is considered with reference to their attitude to Allah: in distress they tum
to Him, but in prosperity they turn to other things. Here the contrast in the two situations
is considered with reference to men's inner psychology: in affluence they are puffed up
and unduly elated, and in adversity they lose all heart. Both attitudes are wrong. In
prosperity men should realise that it is not their merits that deserve all the Bounty of
Allah, but that it is given out of Allah's abundant generosity; in adversity they should
remember that their suffering is brought on by their own folly and sin, and humbly pray
for Allah's grace and mercy, in order that they may be set on their feet again. For, as
the next verse points out, Allah gives opportunities, gifts, and the good things of life to
every one, but in a greater or less measure, and at some time or other, according to
His All-Wise Plan, which is the expression of His holy and benevolent Will.

- 1188-

S.30, A.37-39

J-21

'"
37. See they not that Allah
Enlarges the provision and
Restricts it, to whomsoeve~549
He pleases? Verily in that
Are Signs for those who believe.
38. So give what is due
To kindred, the needy,
And the wayfarer,
That is best for those
Who seek the Countenance, 3550
Of Allah, and it is they
Who will prosper. 3551
39. That which you give in usury
For increase through the property
Of (other) people, will have 3ss2
No increase with Allah:
But that which you give
For charity, seeking
The Countenance of Allah,3s53

ct.

3549.
xxviii. 82 and n. 3412. Also see last note. Allah's grant of certain gifts to
some, as well as His withholding of certain gifts from others, are themselves Signs (trials
or warnings) to men of faith and understanding.

3550. For Wajh (Face, Countenance), see n. 114 to ii. 112. Also see vi. 52.
3551. In both this life and the next. See n. 29 to ii. 5.
3552. RiM (literally 'usury' or 'interest') is prohibited, for the principle is that any
profit which we should seek should be through our own exertions and at our own
expense, not through exploiting other people or at their expense, however we may wrap
up the process in the spacious phraseology of high finance or City jargon. But we are
asked to go beyond this negative precept of avoiding what is wrong. We should show
our active love for our neighbour by spending of our own substance or resources or the
utilisation of our own talents and opportunities in the service of those who need them.
Then our reward or recompense will not be merely what we deserve. It will be multiplied
to many times more than our strict account. According to Commentators this verse
specially applies to those who give to others, whether gifts or services, in order to receive
from them greater benefits in return. Such seemingly good acts are void of any merit and
deserve no reward from Allah, since He knows the real intention behind such ostensibly
good deeds.

3553. Seeking the "Face" or "Countenance" of Allah, i.e., out of our pure love for
the true vision of Allah's own Self. See also n. 3550 above.

- 1189 -

J-21

).30, A.39-41

~J~" ~.)lJ,..' â&#x20AC;˘.i:I:-'

~~!lfIi!), ~

~

~ ~

(Will increase): It IS
These who will get
A recompense multiplied.
40. It is Allah Who has
Created you: further, He has
Provided for your sustenance;
Then He will cause you
To die; and again He will
Give you life. Are there
Any of your (false) "Partners,,3554
Who can do any single
One of these things?
Glory to Him! and High
Is He above the partners3555
They attribute (to Him)!
SECTION 5.
41. Mischief has appeared
On land and sea because
Of (the meed) that the hands
Of men have earned,3556
That (Allah) may give them
A taste of some of their

3554. The persons or things or ideas to which we give part-worship, while our whole
and exclusive worship is due to Allah, are the "Partners" we set up. Do we owe our
existence to them? Do they sustain our being? Can they take our life or give it back
to us? Certainly not. Then how foolish of us to give them part-worship!
3555.

Ct.

x. 18 and similar passages.

3556. Allah's Creation was pure and good in itself. All the mischief or corruption
was introduced by Evil, viz., arrogance, selfishness, etc. See n. 3541 to xxx. 30 above.
As soon as the mischief has come in, Allah's mercy and goodness step in to stop it. The
consequences of Evil must be evil, and this should be shown in such partial punishment
as "the hands of men have earned," so that it may be a warning for the future and an
invitation to enter the door of repentance.

- 1190 -

S.30, A.41-44

~J.rJ!J ~,)lJ..I.;J:-'

J-21
!>.

!>.

~

~

Deeds: in order that th ey3557
May turn back (from evil).
42. Say: "Travel through the earth
And see what was the End
Of those before (you):
Most of them were3558
Idolaters.
43. But set thou thy face
To the right Religion,
Before there come from Allah
The Day which there iS3559
No chance of averting:
On that Day shall men
Be divided (in two). 3560
44. Those who reject Faith
Will suffer from that rejection:
And those who work righteousness
Will make provision
For themselves
(In heaven):

3557. The ultimate object of Allah's justice and punishment is to reclaim man from
Evil, and to restore him to the pristine purity and innocence in which he was created.
The Evil introduced by his possession of a limited free-will should be eliminated by the
education and purification of man's own will. For, with his will and motives purified, he
is capable of much greater heights than a creature not endowed with any free-will.
3558. If you contemplate history and past experience (including spiritual experience),
you will find that evil and corruption tended to destroy themselves, because they had false
idols for worship, false standards of conduct, and false goals of desire.
3559. We should recover the balance that has been upset by Evil and Falsehood
before it is too late. For a Day will surely come when true values will be restored and
all falsehood and evil will be destroyed. Nothing but repentance and amendment can avert
the consequences of Evil. When the Day actually comes, repentance will be too late: for
the impassable barrier between Evil and Good will have been fixed, and the chance of
return to Allah's pattern will have been lost.
3560. The sharp division will then have been accomplished between the unfortunate
ones who rejected Truth and Faith and will suffer for their rejection, and the righteous
who will attain Peace and Salvation: see next verse. Note that the state of the Blessed
will not be merely a passive state. They will actively earn and contribute to their own
happiness.

- 1191 -

S.30, A.45-47

cJJ.r-J!.HP\:J..\ ~.,;J:-\

J-21
r>.

~O: _ _

That He may reward those
Who believe and work righteous
Deeds, out of His Bounty.3561
For He loves not those
Who reject Faith. 3562
46. Among His Signs is this,3563
That He sends the Winds,
As heralds of Glad Tidings,
Giving you a taste
Of His Mercy,_3564
That the ships may sail
By His Command
And that ye may seek3565
Of His Bounty: in order
That ye may be grateful.

47. We did indeed send,
Before thee, messengers
To their (respective) peoples,

3561. Though the repose and bliss will have been won by the righteous by their own
efforts, it must Dot be supposed that their own merits were equal to the reward they will
earn. What they will get will be due to the infinite Grace and Bounty of Allah.
3562. In form this clause is (here as elsewhere) negative, but it has a positive
meaning: Allah loves those who have faith and trust in Him, and will, out of His Grace
and Bounty, reward them in abundant measure.
3563. The theme of Allah's artistry in the physical and the spiritual world was placed
before us above in xxx. 20-27. Then, in verse 28-40, we were shown how man and nature
were pure as they came out of the hand of Allah, and how we must restore this purity
in order to fulfil the Will and Plan of Allah. Now we are told how the restorative and
purifying agencies are sent by Allah Himself,-in both the physical and the spiritual world.
3564. Cf. vii. 57 and n. 1036 and xxv. 48 and n. 3104.

3565. In the physical world, the winds not only cool and purify the air, and bring
the blessings of rain, which fertilises the soil, but they help international commerce and
intercourse among men through sea-ways and now by air-ways. Those who know how to
take advantage of these blessings of Allah prosper and rejoice, while those who ignore
or fail to understand these Signs perish in storms. So in the spiritual world: heralds of
glad tidings were sent by Allah in the shape of Messengers: those who profited by their
Message prospered and those who ignored or opposed the Clear Signs perished, see next
verse.

- 1192 -

And they came to them
With Clear Signs: then,
To those who transgressed,
We meted out Retribution:
And it was a duty incumbent upon
Us

To aid those who believed.
48. It is Allah Who sends
The Winds, and they raise 3566
The Clouds: then does He
Spread them in the sky
As He wills, and break them
Into fragments, until thou seest
Rain-drops issue from the midst
Thereof: then when He has
Made them reach such3s67
Of His servants as He wills,
Behold, they do rejoice!49. Even though, before they received
(The rain)-just before thisThey were dumb with despair!
50. Then behold (0 man!)
The tokens of Allah's Mercy!How He gives life 3568
To the earth after
Its death: verily the Same

3566. Again the Parable of the Winds is presented from another aspect, both physical
and spiritual. In the physical world, see their play with the Clouds: how they suck up
the moisture from terrestrial water, carry it about in dark clouds as needed, and break
it up with rain as needed. So Allah's wonderful Grace draws up men's spritual aspirations
from the most unlikely places and suspends them as dark mysteries, according to His holy
Will and Plan: and when His Message reaches the hearts of men even in the smallest
fragments, how its recipients rejoice, even though before it, they were in utter despair!
3567. See last note.
3568. After the two Parables about the purifying action of the Winds and their
fertilising action, we now have the Parable of the earth that dies in winter or drought
and lives again in spring or rain, by Allah's Grace: so in the spiritual sphere, man may
be dead and may live again by the Breath of Allah and His Mercy if she will only place
himself in Allah's hands.

- 1193 -

J-21

~J~!J ~.)LI-' ~);'

.ral~~'

~

Will give life to the men
Who are dead: for He
Has power over all things.
51. And if We (but) send
A Wind from which 3569
They see (their tilth)
Turn yellow,-behold,
They become, thereafter,
Ungrateful (Unbelievers)!
52. So verily thou canst not
Make the dead to hear, 3570
Nor canst thou make
The deaf to hear
The call, when they show
Their backs and turn away.
Nor canst thou lead back
The blind from their straying: 3571
Only those wilt thou make
To hear, who believe
In Our Signs and submit
(Their wills in Islam).

3569. Another Parable from the forces of nature. We saw how the Winds gladdened,
vivified, and enriched those who utilised them in the right spirit. But a wind might be
destructive to tilth in certain circumstances: so the blessings of Allah may-by the wrongdoers resisting and blaspheming-bring punishment to the wrong-doers. Instead of taking
the punishment in the right spirit-in the spirit in which Believers of Allah take their
misfortunes,-the Unbelievers curse and deepen their sin!
3570. The marvels of Allah's creation can be realised in a general way by everyone
who has a disposition to allow such knowledge to penctmte his mind. But if men, oul
of perversity. kill the very faculties which Allah has given them, how can they then
understand? Besides the men who deaden their spiritual sense, there are men who may
be likened to the deaf. who lack one faculty but to whom an appeal can be made through
other faculties, such as the sense of sight; but if they turn their backs and refuse to be
instructed at all. how can the Truth reach them?
3571. See last note. Then there is the case of men about whom the saying holds true,
that none are so blind as those who will not see. They prefer to stray in paths of wrong
and of sense-pleasures. How can they be guided in any way? The only persons who gain
by spiritual teaching. are those who bring a mind to it-who believe and submit their wills
to Allah's Will. This is the central doctrine of Islam.

- 1194 -

!J..

cJ.J.r-Jt, c.?;)\.J..' ~):-I

J-21

S.30, A.54-56

~

!J..

!J..

(I,

,.,. ~.J)' oJ"...,

Ifi~~~~Si~il~~~I~~1

SECTION 6.
54. It is Allah Who

Created you in a state
Of (helpless) weakness, then
Gave (you) strength after weakness,
Then, after strength, gave (you)
Weakness and a hoary head: 3572
He creates whatever He wills,
And it is He Who has
All knowledge and power.
55. On the Day that

The Hour (of reckoning)
Will be established ,3573
The transgressors will swear
That they tarried not
But an hour: thus were
They used to being deluded!
56. But those endued with knowledge

And faith will say:
"Indeed ye did tarry,
Within Allah's Decree,
To the Day of Resurrection,

l;.

.'~~~~tl~~j~r-4j\~)&J\j~';
,~.",tt' ~

/""A::6

~; â&#x20AC;˘ .1

,.""

~'"

~\r~\~~\~~jl~\

3572. What was said before about the people who make Allah's teaching of "of none
effect" does not mean that Evil will defeat Allah. On the contrary we are asked to
contemplate the mysteries of Allah's wisdom with another Parable. In our physical life
we see how strength is evolved out of weakness and weakness out of strength. The
helpless babe becomes a lusty man in the pride of his manhood, and then sinks to a feeble
old age: and yet there is wisdom in all these stages in the Universal Plan. So Allah carries
out His Plan in this world "as He wills", i.e., according to His Will and Plan, and none
can gainsay it. And His Plan is wise and can never be frustrated.
3573. Whatever the seeming inequalities may be now-when the good appear to be
weak and the strong seem to oppress-will be removed when the balance will be finally
redressed. That will happen in good time,-indeed so quickly that the Transgressors will
be taken by surprise. They were deluded by the fact that what they took to be their
triumph or their freedom to do what they liked was only a reprieve, a "Term Appointed",
in which they could repent and amend and get Allah's Mercy. Failing this, they will then
be up against the Penalties which they thought they had evaded or defied.

- 1195 -

~J.rJ\J ,-?,)Yal

J-21
f>.

~

.):-1
I~.~

And this is the Day3574
Of Resurrection: but yeYe did not know!"

57. So on that Day no excuse
Of theirs will
Avail the Transgressors,3575
Nor will they be allowed
To make amends.
58. Verily We have propounded
For men, in this Qur-an.
Every kind of Parable:
But if thou bring to them
Any Sign, the Unbelievers3576
Are sure to say, "Ye
Do nothing but talk vanities."
59. Thus does Allah seal up3577
The hearts of those
Who understand not.

3574. The men of knowledge and faith knew all along of the true values-of the things
of this ephemeral life and the things that will endure and face them at the End,-unlike
the wrong-doers who were content with falsehoods and were taken by surprise, like
ignorant men, when they faced the Realities.
3575. It will be no
Allah's Message to say:
would be unreasonable
repentance. It will then

use for those who deliberately rejected the clearest warnings in
"Oh we did not realise this!" The excuse will be false, and it
to suppose that they would then be asked to seek Grace by
be too late.

3576. Things of the highest moment have been explained in the Qur-an from various
points of view, as in this Sura itself, by means of parables and similitudes drawn from
nature and from our ordinary daily life. But whatever the explanation, however convincing
it may be to men who earnestly seek after Truth, those who deliberately tum their backs
to Truth can find nothing convincing. In their eyes the explanations are mere "vain talk"
or false arguments.
3577. When an attitude of obstinate resistance to Truth is adopted, the natural
consequence (by Allah's Law) is that the heart and mind get more and more hardened
with every act of deliberate rejection. It becomes more and more impervious to the
reception of Truth just as a sealed envelope is unable to receive any further letter or
message after it is sealed. Cf. also ii. 7 and n. 31.
I

- 1196 -

J-21

~J.,r,J'" L?,)\:J..\ ...,;J:-I

~~m~~路

~ ~

60. So patiently persevere: for
Verily the promise of Allah
Is true: nor let those3578
Excite thee, who have
(Themselves) no certainty of faith.

3578. The Prophet of Allah does not slacken in his efforts or feel discouraged
because the Unbelievers laugh at him or persecute him or even seem to succeed in
blocking his Message. He has firm faith, and he knows that Allah will finally establish
His Truth. He goes on in his divinely entrusted task, with patience and perseverance,
which must win against the levity of his opponents, who have no faith or certainty at
all to sustain them.

- 1197 -

APPENDIX No. 5
FIRST CONTACT OF ISLAM WITH WORLD MOVEMENTS
The contemporary Roman and Persian Empires (see xxx. 2-7 and notes).
The conflict between the Byzantine Emperor Heraclius and the Persian
King Khusrau Parwiz (Chosroes II) is referred to in Sura xxx. (Rum). It will
therefore be convenient now to review very briefly the relations of these two
great empires and the way in which they gradually decayed before the rising
sun of Islam. The story has not only a political significance, but a deep spiritual
significance in world history.
2. If we take the Byzantine Empire as a continuation of the Empire that
grew out of the Roman Republic, the first conflict took place in B.C. 53, when
the Consul Crassus (famous for his riches) was defeated in his fight with the
Parthians. If we go back further, to the time of the Greek City States, we can
refer back to the invasion of Greece by Xerxes in B.C. 480-479 and the
effective repulse of that invasion by sea and land by the united co-operation
of the Greek States. The Persian Empire in those days extended to the western
(Mediterranean) coast of Asia Minor. But as it included the Greek cities of Asia
Minor, there was constant intercourse in war and peace between Persia and the
Hellenic (Greek) world. The cities in Greece proper had their own rivalries and
jealousies, and Greek cities or parties often invoked the aid of the Great King
(Shahinshah of Persia) against their opponents. By the Peace of Antalcidas,
B.C. 387, Persia became practically the suzerain power of Greece. This was
under the Achccmenian Dynasty of Persia.
3. Then came the rise of Macedonia and Alexander's conquest of the
Persian Empire (B.C. 330). This spread the Hellenic influence as far east as
Central Asia, and as far south as Syria (including Palestine), Egypt, and
Northern Africa generally. Rome in its expansion westwards reached the
Atlantic, and in its expansion eastwards absorbed the territories of Alexander's
successors, and became the mistress of all countries with a Mediterranean seacoast. The nations of the Roman Empire "insensibly melted away into the
Roman name and people" (Gibbon, chap. ii).
4. Meanwhile there were native forces in Persia which asserted themselves
and established (A.D. 10) the Dynasty of the Arsacids (Ashkiiniiin). This was
mainly the outcome of a revolt against Hellenism, and its spear-point was in
Parthia. The Arsacids won back Persia proper, and established the western

- 1198 -

boundary of Persia in a line drawn roughly from the eastern end of the Black
Sea southwards to the Euphrates at a point north-east of Palmyra. This would
include the region of the Caucasus (excluding the Black Sea coast) and Armenia
and Lower Mesopotamia, in the Persian Empire. And this was the normal
boundary between Persia and the Roman Empire until the Islamic Empire
wiped out the old Monarchy of Persia and a great part of the Byzantine
Empire, and annexed Egypt, Palestine, Syria, and gradually Asia Minor, finally
extinguishing the whole of the Byzantine Empire.

5. Another stage in Persian history was reached when the Arsacids were
overthrown and the Sasanians came into power under Ardashir I, A.D. 225.
The Sasanian Empire was in a sense a continuation of the Achremenian Empire,
and was a reaction against the corruptions of the Zoroastrian religion which had
crept in under the Parthian Dynasty of the Arsacids. But the religious reforms
were only partial. There was some interaction between Christianity and the
Zoroastrian religion. For example, the great mystic Mani, who was a painter
as well as a religious leader, founded the sect of Manichreism. He flourished
in the reign of Shapur I (A.D. 241-272) and seems to have preached a form
of Gnostic faith, in which Alexandrian philosophy was mixed with Christian
doctrine and the old Persian belief in the dual principle of Good and Evil. The
Sasanians failed to purify religion and only adhered to fire-worship as the chief
feature of their cult. In manners and morals they succumbed to the vices of
arrogance, luxury, sensuality, and monopoly of power and privilege, which it
is the office of Religion to denounce and root out. That office was performed
by Islam.
6. When the seat of the Roman Empire was transferred to Constantinople
(Byzantium) in the time of Constantine (A.D. 330), the conflict between Rome
and Persia became more and more frequent. The true Peninsula of Arabia was
never conquered either by Rome or by Persia, although its outlying parts were
absorbed in either the one or the other at various times. It is interesting to
notice that the Roman Emperor Philip (A.D. 244-249) was a born Arab and
that the architecture of the Nabatreans in the city of Petra and in J:lijr shows
a mixture of Roman, Greek, Egyptian, and indigenous Arab cultures.
7. Arabia received the cultural influences of Persia and the Byzantine
Empire, but was a silent spectator of their conflicts until Islam was brought into
the main currents of world politics.
8. The Yemen coast of Arabia, which was easily accessible by sea to Persia,
was the battle-ground between the Persian Empire and the Abyssinian Empire
just across the Red Sea. Abyssinia and Arabia had had cultural and political
relations for many centuries. Amharic, the ruling language of Abyssinia, is
closely allied to Arabic, and the Amharic people went as colonists and
conquerors from Arabia through Yemen. Shortly before the birth of holy
Prophet, Aybssinia had been in occupation of Yemen for some time, having
displaced a Jewish dynasty. The Aybssinians professed the Christian religion,

- 1199 -

and although their Church was doctrinally separate from the Byzantine Church,
there was a great deal of sympathy between the Byzantines and the Abyssinians
on account of their common Christian religion. One of the Aybssinian viceroys
in Yemen was Abraha, who conceived the design of destroying the Temple at
Makkah. He led an expedition, in which elephants formed a conspicuous
feature, to invade Makkah and destroy the Ka'ba. He met a disastrous repulse,
which is referred to in the Qur-an (Sura ev.). This event was in the year of
the Prophet's birth, and marks the beginning of the great conflict which enabled
Arabia eventually to obtain a leading place among the nations of the world.
The year usually given for the Prophet's birth is 570 A.D., though the date
must be taken as only approximate, being the middle figure between 569 and
571, the extreme possible limits. The Abyssinians having been overthrown, the
Persians were established in Yemen, and their power lasted there until about
the 7th year of the Hijra (approximately 628 A.D.), when Yemen accepted
Islam.
9. The outstanding event in Byzantine history in the 6th century was the
reign of Justinian (527-565) and in Persian history the reign of Anaushirwan
(531-579). Justinian is well-known for his great victories in Africa and for the
great Digest he made of Roman Law and Jurisprudence. In spite of the
scandalous life of his queen Theodora, he occupies an honourable place in the
history of the Roman Empire. Anaushirwan is known in Persian history as the
"Just King". They were contemporary rulers for a period of 34 years. In their
time the Roman and the Persian Empires were in close contact both in peace
and war. Anaushirwan just missed being adopted by the Roman Emperor. If
the adoption had come off, he would have become one of the claimants to the
Byzantine throne. He invaded Syria and destroyed the important Christian city
of Antioch in 540-541. It was only the able defence of Belisarius, the Roman
general, which saved the Roman Empire from further disasters in the east. On
the other hand the Turanian Avars, driven in front of the Turks, had begun
the invasion of Constantinople from the western side. Justinian also made an
alliance with the Abyssinians as a Christian nation, and the Abyssinians and the
Persians came to conflict in Yemen. Thus world conditions were hemming in
Arabia on all sides. It was Islam that not only saved Arabia but enabled it to
expand and to play a prominent part in world history after the annihilation of
the Persian Empire and the partial destruction of the Byzantine Empire.
10. The sixth century of the Christian era and the first half of the seventh
century were indeed a marvellous period in the world's history. Great events
and transformations were taking place throughout the then known world. We
have referred to the Roman Empire and the Persian Empire which dominated
the civilised portions of Europe, Africa and Western Asia. The only two other
countries of note in history in those days were India and China. In India there
was the glorious period of Harsha Vardhana (606-647 A.D.), in which art,
science, and literature flourished, political power was on a healthy basis, and
religious enquiry was bringing India and China into close relationship. The

- 1200 -

famous Chinese Buddhist traveller Yuang-Chwang (or Yiiang-Tsang or HsiianTsang) performed his pious pilgrimage to India in 629-45. In China the glorious
Tang Dynasty was established in 618. The Chinese art of that Dynasty led the
world. In political power Chinese extended from the Pacific in the east to the
Persian Gulf on the west. There was unity and peace, and China-hitherto more
or less isolated-received ambassadors from Persia, Constantinople, Magadha,
and Nepal, in 643. But all this pomp and glitter had in it the seeds of decay.
Persia and Byzantium collapsed in the next generation. India was in chaos after
Harsha's death. The Chinese Empire could not long remain free from the
"Barbarians": the Great Wall, begun in the third century B.C., was soon to be
out of da~e. By about 683 the Khitans from the north-west and the TIbetans
from the south were molesting China. The Germans, the Goths and the Vandals
were pressing further and further into the Roman Empire. From Asia the Avars
and the Turks were pressing both on the Romans and the Persians, and
sometimes playing off the one against the other. The simpler and less
sophisticated nations, with their ruder but more genuine virtues, were gaining
ground. Into all that welter came the Message of Islam, to show up, as by
galvanic action, the false from the truth, the empty from the eternal, the
decrepit and corrupt from the vigorous and pure. The ground of History was
being prepared for the New Birth in Religion.
11. Anaushirwan was succeeded on the Persian throne by an unworthy son
Hurmuz (579-590). Had it not been for the talents of his able General Bahram,
his Empire would have been ruined by the invasions of the Turks on one side
and of the Romans on the other. Eventually Bahram rebelled, and Hurmuz was
deposed and killed. His son Khusrau Parwiz (Chosroes II) took refuge with the
Byzantine Emperor Maurice, who practically adopted him as a son and restored
him to the Persian throne with Roman arms. Khusrau reigned over Persia from
590 to 628. It was to him that the holy Prophet addressed one of his letters,
inviting him to Islam towards the end of his life. It is not certain whether the
letter was actually delivered to him or to his successor, as it is not easy to
calculate precisely synchronous dates of the Christian era with those of the
earliest years of the Hijri era.
12. In Arabic and Persian records the term Kisra refers usually to Khusrau
Parwiz (Chosroes II) and sometimes to Khusrau Anaushirwan (Chosroes I),
while the term Khusrau is usually treated as generic,-as the title of the Kings
of Persia generally. But this is by no means always the case. "Kisra" is an
Arabic form of "Khusrau". The name of Anaushirwan has been shortened from
the time of Firdausi onwards to Niishirwan. The Pehlevi form is Anoshekrowan, "of immortal soul".
13. The Roman Emperor Maurice (582-602) had a mutiny in his army, and
his capital revolted against him. The army chose a simple centurion called
Phocas as Emperor and executed Maurice himself. The usurper Phocas ruled
from 602 to 610, but his tyranny soon disgusted the Empire. Heraclius, the

- 1201 -

governor (exarch) of a distant province in Africa, raised the standard of
rebellion, and his young son, also called Heraclius, was sent to Constantinople
to depose Phocas and assume the reins of power. It was this younger Heraclius,
who ascended the throne of Constantinople in 610 and ruled till 642, who
figures in Muslim history as Hiraq/.
14. Khusrau Parwiz called himself the son of the Emperor Maurice. During
his refuge at Constantinople he had married a Byzantine wife. In Nj@mi's
Romance she is known as Maryam. According to some historians she was a
daughter of the Emperor Maurice, but Gibbon throws doubt on that
relationship. In any case he used the resources of the Persian Empire to fight
the usurper Phocas. He invaded the Byzantine Empire in 603. The war between
the Persians and the Romans became a national war and continued after the
fall of Phocas in 610. The Persians had sweeping victories, and conquered
Aleppo, Antioch, and the chief Syrian cities, including Damascus in 61t.
Jerusalem fell to their anns in 614-615, just 8 to 7 years before the sacred
Hijrat. The city was burnt and pillaged, the Christians were massacred, the
churches were burnt, the burial-place of Christ was itself insulted, and many
relics, including the "true Cross" on which the Christians believed that Christ
had been crucified, were carried away to Persia. The priests of the Persian
religion celebrated an exultant triumph over the priests of Christ. In this pillage
and massacre the Persians were assisted by crowds of Jews, who were
discontented with the Christian domination, and the Pagans to whom any
opportunity of plunder and destruction was in itself welcome. It is probably this
striking event-this victory of the Persians over the Roman Empire-which is
referred to in sUra XXX (Ram) of the Our-an. The Pagan Arabs naturally sides
with the Persians in their destructive zeal, and thought that the destruction of
the Christian power of Rome would also mean a setback to the Message of the
Prophet, the true successor of Jesus. For our holy Prophet had already begun
his mission and the promulgation of Allah's Revelation in A.D. 610. While the
whole world believed that the Roman Empire was being killed by Persia, it was
revealed to him that the Persian victory was short-lived and that within a period
of a few years the Romans would conquer again and deal a deadly blow at the
Persians. The Pagan Arabs, who were then persecuting the holy Prophet in
Makkah hoped that their persecution would destroy the holy Prophet's new
Revelation. In fact both their persecution and the deadly blows aimed by the
Persians and the Romans at each other were instruments in Allah's hands for
producing those conditions which made Islam thrive and increase until it became
the predominant power in the world.
15. The Persian flood of conquest did not stop with the conquest of
Jerusalem. It went on to Egypt, which was also conquered and annexed to the
Persian Empire in 616. The Persian occupation reached as far as Tripoli in
North Africa. At the same time another Persian army ravaged Asia Minor and
reached right up to the gates of Constantinople. Not only the Jews and Pagan
Arabs, but the various Christian sects which had been persecuted as heretics

- 1202 -

by the Romans, joined in the fray and helped the Persians. The condition of
Heraclius became indeed pitiable. With all these calamities, he had to deal with
the Avars who were attacking from the other side of Constantinople, which was
practically in a state of siege. Famine and pestilence added to the horrors of
the situation.
16. In these desperate circumstances Heraclius conceived a brilliant plan.
He knew that the Persians were weak in sea power. He used his sea power
to attack them in the rear in 622 (the year of the Hijra) he transported his army
by sea through the lEgean Sea to the bay just south of the Taurus Mountains.
He fought a decisive battle with the Persians at Issus, in the same plain in which
Alexander the Great had defeated the Persians of his day in his famous march
to Syria and Egypt. The Persians were taken by surprise and routed. But they
had still a large force in Asia Minor, which they could have brought into play
against the Romans if Heraclius had not made another and equally unexpected
dash by sea from the north. He returned to Constantinople by sea, made a
treaty with the Avars, and with their help kept the Persians at bay round the
capital. Then he led three campaigns, in 623, 624 and '625, along the southern
shore of the Black Sea and took the Persians again in the rear in the region
round Trebizond and Kars. Through Armenia he penetrated into Persia and got
into Mesopotamia. He was now in a position to strike at the very heart of the
Persian Empire. A decisive battle was fought on the Tigris near the city of
Mosul in December 627. Before this battle, however, he had taken care to get
the alliance of the Turks and with their help to relieve Constantinople in 626
against the Persians and the treacherous Avars who had then joined the
Persians.
17. Heraclius celebrated his triumph in Constantinople in March 628. Peace
was then made between the two Empires on the basis of the status quo ante.
Heraclius, in pursuance of a vow he had made, went south in the autumn to
Emessa (l:Iimi~) and from there marched on foot to Jerusalem to celebrate his
victories, and restore to its place the holy Cross which had been carried away
by the Persians and was returned to the Emperor as a condition of peace.
Heraclius's route was strewn with costly carpets, and he thought that the final
deliverance had come for his people and his empire. Either on the way, or in
Jerusalem, he met a messenger from the holy Prophet, carrying a letter inviting
him to the True Faith as renewed in the living Messenger of the age. He
apparently received the messenger with courtesy. But he did not realise the full
import of the new World which was being shaped according to Allah's plans,
and the future that was opening out through the new Revelation. Perhaps in
his heart he felt impressed by the story which he heard from the Arabs about
the holy Prophet, but the apparent grandeur of his empire and the pride of his
people prevented him from openly accepting the renewed Message of Allah. He
caused a search to be made for any Arab who was sufficiently acquainted with
the Prophet to tell him something about him. Abu Sufyan was then trading in
a caravan in Syria. He was a cousin of the Prophet, and belonged to the

- 1203 -

Umaiya branch of the family. He was sent for to Jerusalem (lElia Capitolina).
18. When Abu Sufyan was called to the presence of Heraclius, the
Emperor questioned him closely about this new Prophet. Abu Sufyan himself
was at that time outside Islam and really an enemy of the Prophet and of his
Message. Yet the story he tol<Hlf the truth and the sincerity of the holy
Prophet, of the way in which the poor and the lowly flocked to him, of the
wonderful increase of his power and spiritual influence, and the way in which
people who had once received the light never got disillusioned or went back
to their life of ignorance, and above all the integrity with which he kept all
his covenants-made a favourable impression on the mind of Heraclius. That
story is told in dramatic detail by Bukhiri and other Arabian writers.
19. The relations of the Persian Monarch with Islam were different. Heeither Khusrau Parwiz or his sua:essor-received the holy Prophet's messenger
with contumely and tore up his letter. "So will his kingdom be tom up," said
the holy Prophet when the news reached him. The Persian Monarch ordered
his Governor in Yemen to go and arrest the man who had so far forgotten
himself as to address the grandson of Anaushirwan on equal terms. When the
Persian Governor tried to carry out his Monarch's command, the result was
quite different from what the great Persian King of Kings had expected. His
agent accepted the truth of Islam, and Yemen was lost as a province to the
Persian Empire and became a portion of the new Muslim State. Khusrau Parwiz
died in February 628. He bad been deposed and imprisoned by his own cruel
and undutiful son, who reigned only for a year and a half. There were nine
candidates for the Persian throne in the remaining four years. Anarchy reigned
supreme in the Sisanian Empire, until the dynasty was extinguished by the
Muslim victory at the battle of Madiin in 637. The great and glorious Persian
monarchy, full of pride and ambition, came to an ignominious end, and a new
chapter opened for Persia under the banner of Islam.
20. The Roman Empire itself began to shrink gradually, loosing its
territory, not to Persia, but to the new Muslim Power which absorbed both the
ancient Empires. This Power arose in its vigour to proclaim a new and purified
creed to the whole world. Already in the last seven years of Heraclius's reign
(635-642) several of the provinces nearest to Arabia had been annexed to the
Muslim Empire. The Muslim Empire continued to spread on, in Asia Minor to
the north and Egypt to the south. The Eastern Roman Empire became a mere
shadow with a small bit of territory round its capital. Constantinople eventually
surrendered to the Muslim arms in 1453.
21. That was the real end of the Roman Empire. But in the wonderful
century in which the Prophet lived, another momentous Revolution was taking
place. The Roman Pontificate of Gregory the Great (590-604) was creating a
new Christianity as the old Christianity of the East was slowly dying out. The
Patriarch of Constantinople bad claimed to be the Universal Bishop, with

- 1204-

jurisdiction over all the other bishops of Christendom. This had been silently
but gradually questioned by the Popes of Rome. They had been building up
a liturgy, a church organisation and a body of discipline for the clergy, different
from those of the Holy Orthodox Church. They had been extending their
spiritual authority in the Barbarian provinces of Gaul and Spain. They had been
amassing estates and endowments. They had been accumulating secular
authority in their own hands. Pope Gregory the Great, converted the AngloSaxon invaders of Great Britain to his form of Christianity. He protected Italy
from the ravages of the Franks and Lombards and raised the See of Rome to
the position of a Power which exercised ample jurisdiction over the Western
world. He was preparing the way for the time when one of his successors would
crown under his authority the Frankish Charlemagne as Emperor of Rome and
of the West (A.D. 800), and another of his successors would finally break away
from the Orthodox Church of Constantinople in 1054 by the Pope's
excommunication of the Patriarch of Constantinople and Greeks.
References:-Among Western writers, the chief authority is Gibbon's Decline and Fall
of the Ronum Empire: mainly chapters 40-42. and 45-46: I have given references to other
chapters in the body of this Appendix: his delineation of the characters of Heraclius and
Chosroes II is brief but masterly. L. Drapeyron's French monograph. L 'Empereur
Heraclius (paris, 1869) throws further light on an interesting personality. A.J. Butler's
Arab Conquest of Egypt (Oxford. 1902) gives a good account of Heraclius. The famous
French dramatist Comeille has left a Play on Heradius, but it turns more on an intricate
and imaginary plot in the early life of Heradius than on the character of Heraclius as
Emperor. Nizimi. in his KhusTQu-o-5hirin (571 H. = 1175-66 A.D.) makes a reference
at the end of his Romance to the holy Prophet's letter to the Persian King, and does
attempt in the course of the Romance a picture of the King's character. He is a sort
of wild Prince Hal before he comes to the throne. Sbirin is an Armenian princess in love
with Khusrau: she marries Khusrau after the death of his first wife Maryam, daughter
of the Roman Emperor. and mother of the undutiful son who killed Khusrau and seized
his throne. Among the other Eastern writers. we find a detailed description of the
interview of Abu Sufyin in BlIkhari's ~alJfh (book on the beginning of Inspiration): the
notes in the excellent English translation of Muhammad Asad (Leopold Weiss) are
helpful. Tabaris History is as usual valuable. Mirkhond's (Khiwind-Staah) Raut/hat-us~afii (translated by Rehatsek) will give English readers a summary (at second hand) of
the various Arabic authorities. Maulina Shibli's otherwise excellent Sfrat-un-Nabf is in this
respect disappointing. Maulma Zafar 'Ali's GaJaba-i-Riim (Urdu, Lahore, 1926) is
intersting for its comments.
A note OD the Persian capitals may be interesting. So long as Persia was under the
influence of the Semitic Elamites, the chief residence of the rulers was at Siisa. near the
modem DizfuI. about 50 miles north-east of Shustar. In the Medic or Median period (say
B.C. 700 to 550) the capital was, as we should expect, in the highlands of Media, in
Ecbatana, the site of the modem city of Hamadan. 180 miles west of modem 'fihriin.
Ecbatana remained even in S8siinian times the summer capital of Persia. With the
Acluemenians (B.C. 550 to 330) we come to a period of full national and imperial life.
Siisa was the chief Acbanenian capital from the time of Darius I onwards. though
Persepolis (IstaJmr) in the mountain region near modern Sbiriz, and about 40 miles north-

- 1205 -

east of Shiraz, was used as the city of royal burial. Alexander himself, as Ruler in Persia,
died in Babylon. Later, when the centre of gravity moved north and nortb-east, other
sites were selected. The Arsacids (Ashkiinitin) or Parthians were a tribal power, fitly called
in Arabic the muIUk-u!-!awii; and had probably no fixed or centralised capital. The
Sasanians took over a site where there were a number of cities, among which were
Ctesiphon and Seleucia on opposite banks of the river Tigris. This site is about 45 miles
north of the old site of Babylon and 25 miles below the later city of Baghdad. Qesiphon
and Seleucia were Greek cities founded by one of Alexander's successors. Seleucia being
named after Seleucus. This complex of seven cities was afterwards called by the Arabic
name of Madain ("the Cities"). The Takht-i-Kisra (or Arch of Qesiphon) still stands in
a ruinous condition on this site. This seems to have been the chief capital of the Sasanians
at the Arab conquest, which may be dated either from the battle of Qiidisiya or that of
Madain (both fought in 637 A.D.), after which Persia which then included 'Iraq came into
the Muslim Empire. The 'Abbasi Empire built Baghdad for its capital under Man!ur in
762 A.D. When that Empire was broken up in 1258 A.D. there was some confusion for
two centuries. Then a national Persian Empire, the ~afawi (1499-1736) arose, and Shah
Salim established his capital in the north-west comer in "[abriz. Shah â&#x20AC;˘Abbas the Great
(1587-1628) had his capital at the more central city of I~phan (or I~ahan). After the
~afwi dynasty confusion reigned again for about four decades, when the Afghans were
in the ascendant. When the Qiichiir (or Qajiir) dynasty (1795-1925) was firmly established
under A&D, Mu~ammad Khiin, "[ihran (Teheran), near the Caspian, where his family
originated, became the capital, and it still remains the capital under the modern Pehlevi
Dynasty.

- 1206-

APPENDIX 6.
COMPARATIVE CHRONOLOGY OF THE EARLY YEARS OF ISLAM

(See paras. 11 and 8 of Appendix 5.)
The dates after the Hijrat, when given according to the Arabian Calendar,
can usually be calculated exactly according to other Calendars, but it is not
possible to synchronise exactly the earliest dates of the Arabian Calendar with
the dates of the Christian Calendar, and for two reasons. In the first place,
there seems to have been some discrepancy between the Calendars in Madinah
and in Makkah. In the second place, the Arabian Calendar was roughly luDisolar, before the years of Farewell Pilgrimage (~ul-l;Iijjah, 10 H. = March 632).
The Pagan Arabs were in the habit of counting months by the appearance of
the moon, but irregularly intercalating a month once in about three years to
bring the calendar up into conformity with the seasons. They did not do it on
any astronomical calculations or on any system, but just as it suited their own
selfish purposes, thus often upsetting all the old-established conventions about
the months of peace and security from war and thus getting an unfair advantage
for the clique in power in Makkah over their enemies (see my n. 1295 to ix.
36). Unless exact mathematical calculations are applied and reduced to a wellestablished system, there is apt to be confusion, and this can weD be taken
advantage of by arbitrary cliques in power. After the holy Prophet's adoption
of the purely lunar calendar for ecclesiastical purposes, there is no confusion.
Every date after A.H. 10 is exactly convertible into a corresponding date in any
other accurate calendar. Wiistenfeld's and other Comparative Tables of Muslim
and Christian dates may therefore be relied upon for dates after A.H. 10, but
much caution is necessary in synchronisation for earlier dates.
MuaUina Shibli, in his Sirat-un-Nabi, Vol. I, p. 124 (edition of 1336 H. 1918
C.), adopts for the Prophet's Brithday the date 20th April 571, following
Mat:uniid Pasha. They go on the basis of an astronomical event, the total eclipse
of the sun that was visible in Madinah on the day that the Prophet's son
IbrahIm was taken to the mercy of Allah. But there is no agreement among
the authorities as to the exact date either by the Christian or the Arabian
Calendar. ShibJi, following M~miid Pasha, takes the date of the eclipse to be
the 7th November 632. Muir (Life, ed. 1923, p. 429), assumes some date in
June or July 631. L. Caetani (Chronographia Is/amica, A.H. 10) gives the date
of the eclipse as 4th or 5th July 631, which he synchronises with the 28th or
29th of Rabi' I, A.H. 10, but he quotes authorities for the death of Ibrahim
as on the 16th June 631, synchronising it with the 10th of Rabi I. A.H. 10.
There is something wrong here, as the death and the eclipse occurred on the
same day. Waqidi gives the month as Rabi' I, A.H. 10, and gives Ibrahim a

- 1207 -

life of 15 months. But if Abu Da-ud and Baihaqi are correct, Ibrahim lived
only 2 months and 10 days, and as his date of birth is given in ~ul-I:fijjah A.H.
8, the date of death according to these authorities would be in Rabi' I, A.H.
9. On a review of all the authorities I feel inclined to accept the date for the
eclipse and the death of Ibrahim as 28th or 29th of Rabi' I, A.H. 10 = 4th
or 5th July 631. But this cannot be asserted with certainty. The French work
of reference, L'art de verifier les dates, Paris 1818 (Vol. I, p. 310), gives the
date of the solar eclipse as the 3rd of August 631, 2-30 P.M. and according
to the system adopted in that book, the corresponding Hijra date would be the
28th Rabi' II, A.H. 10.
Even if this particular date was certain and exact, a certain amount of
uncertainty remains in counting dates backwards. Most authorities assume purely
lunar year of 354 days for working backwards. Probably the Muslims in
Madinah counted in this way even before the lunar year was fixed exactly in
A.H. 10. But the mass of Pagan Arabs in Makkah and elsewhere probably were
all the time intercalating a month roughly once in three years, as has been
stated before, until their power was utterly destroyed by the conquest of
Makkah; and therefore precise exactitude in pre-Conquest date or in the
counting of people's ages in years before 8-10 A.H. is unattainable. See a note
on this subject in Margoliouth's Life of the Prophet (p. xix. of the 3rd edition)
and in Muir's Life (p. x. of the 1923 edition).
The date of the actual Hijrat as given in Caetani may be accepted as SeptOct. 622, being in the month of Rabi' I. If the ninth of that month be accepted
as the date of departure from the cave of Thaur, the best synchronised date
would be 22nd September 622 C. But as the first month of the Arab year was
(and is) Muharram, the Hijri year I is counted as beginning on the 15th or 16th
July 622 (= 1 MuJ:tarram A.H. I). The formal adoption of the Hijri era in
official documents date from the Khilafat of J:Iadhrat 'Umar,-from the year 1718 H. according to Tabari.
Sir Wolseley Haig's Comparative Tables of MulJammadan and Christian
Dates (London, Luzac, 1932), gives in a handy form three comparative Tables
which enable the synchronisation of Hijri years from A.H. 1 to A.H. 1421. The
main Table for these years was printed earlier at the end of S. Haim's New
English-Persian Dictionary, Teheran, 1931. The exact title of Wfistenfeld's
German Tables is: WiLstenfeld-Mahler, Vergleichungs-Tabellen, Leipzig, 1926
(2nd edition).

- 1208-

- 1209-

Sura Luqman 31
A

f)

1-5

!),

Luqmtin (the Wise).
In the name of Allah, Most Gracious,
Most Merciful.
1. A. L. M. 3579

2. These are Verses
Of the Wise Book,_3580
3. A Guide and a Mercy
To the Doers of Good ,_358 I

4. Those who establish regular Prayer,
And give zakat
And have sure faith in
The Hereafter.3582
5. These are on (true) guidance 3583
From their Lord; and these
Are the ones who will prosper.

3579. See n. 25 to ii. 1 and Introduction to S. xxx.
3580. This Sura relates to Wisdom, and the Our-an is appropriately called the Wise
Book, or the Book of Wisdom. In verse 12 below there is a reference to Luqmiin the
Wise. "Wise" in this sense (fJakim) means not only a man versed in knowledge human
and divine, but one carrying out in practical conduct ('arnal) the right course in life to
the utmost of his power. His knowledge is correct and practical, but not necessarily
complete: for no man is perfect. Such an ideal involves the conception of a man of heroic
action as well as of deep and workman-like knowledge of nature and human nature,-not
merely dreams or speculation. That ideal was fulfilled in a most remarkable degree in
the holy Prophet, and in the sacred Book which was revealed through him. "The Wise
Book" (Kittib-ul-~akim) is one of the titles of the Our-an.
3581. A guide to all, and, to those who accept its guidance, a source of mercy as
leading them to Salvation.
3582. The righteous are distinguished here by three marks, which are summed up in
the phrase "doers of good", viz.: (1) they yearn towards Allah in duty, love, and prayer,
(2) they love and serve their fellow-men in charity, (3) they win peace and rest for
themselves in the assured hope of the Future.
3583. They get these blessings because they submit their will to Allah's Will and
receive His guidance. They will do well in this life (from the highest standpoint) and they
will reach their true Goal in the Future.

- 1210 -

8.31, A.6-lO
!J..

But there are, among men,
Those who purchase idle tales,3584
Without knowledge (or meaning),
To mislead (men) from the Path
Of Allah and throw ridicule
(On the Path): for such
There will be a humiliating
Chastisement.
7. When Our Signs are rehearsed
To such a one, he turns3585
Away in arrogance, as if
He heard them not, as if
There were deafness in both
His ears: announce to him
A grievous Chastisement.
8. For those who believe
And work righteous deeds,
There will be Gardens
Of Bliss,9. To dwell therein. The promise
Of Allah is true: and He
Is Exalted in power,3586 Wise.
10. He created the heavens
Without any pillars that ye3587

3584. Life is taken seriously by men who realise the issues that hang upon it. But
there are men of a frivolous tum of mind who prefer idle tales to true Realities and they
are justly rebuked here. In the time of the holy Prophet there was a pagan Na~r ibn atJ:lirilll who preferred Persian romances to the Message of Allah, and turned away
ignorant men from the preaching of Allah's Word.
3585. Such men behave as if they had heard nothing of serious import, or laugh at
serious teaching. The loss will be their own. They will miss the higher things of life and
be left out of Allah's blessings. Ignorance and arrogance are in most cases the causes
of their fall.
3586. He is Exalted in power, and can carry out His Will, and nothing can stop the
carrying out of His promise. He is also infinitely Wise: His promise is therefore full of
meaning: it is not merely without purpose: it has a place in the Universal Plan.
3587. Cf. xiii. 2 and n. 1800.

- 1211 -

J-21

S.31, A.lO-11

lJJ..rJ!J L?,)LL.\ ~..;J:-I

g~.'i~'~

~

t)

Can see; He set
On the earth mountains3588
Standing firm, lest it
Should shake with you;
And He scattered through it
Beasts of all kinds. 3589
We send down rain 3590
From the sky, and produce
On the earth every kind
Of noble creature, in pairs. 3591
11. Such is the Creation of Allah:
Now show Me3592 what is there
That others besides Him
Have created: nay, but
The Transgressors are
In manifest error.

3588. Cf. xvi. 15 and n. 2038.
3589. Cf. ii. 164 and n. 166.

3590. Note the change of the pronoun at this stage in the verse. Before this, Allah
was spoken of in the third person, "He", and the acts of Creation referred to were acts
that in the main were completed when the universe as we see it came into being, though
its slow age-long evolution continues. After this, Allah speaks in the first person "We"the plural of honour, as explained before (see n. 56 to ii. 38); and the processes spoken
of are those that go on continually before us, as in the case of rain and the growth of
the vegetable kingdom. In some way the creation of the heavens and the earth and animal
life on it may be considered impersonal to man, while the processes of rain and vegetation
may be considered in special personal relationship to him.
3591. I think that sex life in plants is referred to, as in xiii. 3, where see n. 1804,
though the pairs here may refer to animals also. "Noble" (karim) may refer to the more
beneficent plants and trees (and animals), which Allah has created for man's use.
3592. The transition from "We" in the last verse to "Me" in this verse means a still
more personal relation to Allah: (see n. S6 to ii. 38): as we are now asked about the
true worship of Allah, as against the false worship of others besides Allah.

- 1212 -

J-21

S.31, A.12-14
~

~.J.r.Jt, LSJlJ..1 ~,):-I

,!>.

f!..

~

SECTION 2.

We bestowed (in the past)
Wisdom on Luqman: 3593
"Show (thy) gratitude to Allah."
Any who is (so) grateful
Does so to the profit
Of his own soul: but if
Any is ungrateful, veril y3594
Allah is free of all wants,
Worthy of all praise.
13. Behold, Luqman said 3595
To his son admonishing him
"0 my son!
Join not in worship
(Others) with Allah: for
False worship is indeed
The highest wrong-doing."
And We have enjoined on man
(To be good) to his parents:

3593. The sage Luqman, after whom this Sura is called, belongs to Arab tradition.
Very little is known of his life. He is usually associated with a long life, and his title
is Mu'ammar (the long-lived). He is referred by some to the age of the 'Ad people, for
whom see n. 1040 to vii. 65. He is the type of perfect wisdom. It is said that he belonged
to a humble station in life, being a slave or a carpenter, and that he refused worldly power
and a kingdom. Many instructive apologues are credited to him, similar to }Esop'e Fables
in Greek tradition. The identification of Luqman and }Esop has no historical foundation,
though it is true that the traditions about them have influenced each other.
3594. Cf xiv. 8. The basis of the moral Law is man's own good, and not any benefit
to Allah, for Allah is above all needs, and "worthy of all praise"; i.e.â&#x20AC;˘ even in praising
Him, we do not advance His glory. When we obey His Will, we bring our position into
conformity with our own nature as made by Him.

3595. Luqman is held up as a pattern of wisdom, because he realised the best in
a wise life in this world, as based upon the highest Hope in the inner life. To him, as
in Islam, true human wisdom is also divine wisdom: the two cannot be separated. The
beginning of all wisdom, therefore, is conformity with the Will of Allah (xxxi. 12). That
means that we must understand our relations to Him and worship Him aright (xxxi. 13).
Then we must be good to mankind, beginning with our own parents (xxxi. 14). For the
two duties are not diverse, but one. Where they appear to conflict, there is something
wrong with the human will (see n. 3597).

- 1213 -

S.31 A.14-15
t

!JJ~'-' LPY-.' ,.;1:'
rI~m~~~~~~
J-21

In travail upon travail
Did his mother bear him.
And in years twain3596
Was his weaning: (hear
The command)t "Show gratitude
To Me and to thy parents:
To Me is (thy final) Goal.
15. "But if they strive3597
To make thee join
In worship with Me
Things of which thou hast
No knowledge, obey them not;
Yet bear them company
In this life with justice
(And consideration), and follow
The way of those who
Turn to Me: 3598
In the End the return
Of you all is to Me t

3596. The set of milk teeth in a human child is completed at the age of two years,
which is therefore the natural extreme limit for breast-feeding. In our artificial life the
duration is much less.
3597. Where the duty to man conflicts with the duty to Allah, it means that there
is something wrong with the human will, and we should obey Allah rather than man.
But even here t it does not mean that we should be arrogant or insolent. To parents and
those in authority, we must be kind t considerate, and courteous, even where they
command things which we should not do and therefore disobedience becomes our highest
duty.
The worship of things other than Allah is the worship of false things, things which
are alien to our true knowledge, things that go against our own pure nature as created
by Allah.
3598. In any apparent conflict of duties our standard should be Allah's Will, as
declared to us by His command. That is the way of those who love Allah: and their
motive in disobedience to parents or human authority where disobedience is necessary by
AI)ahts Law is not self willed rebellion or defiance, but love of Allah, which means the
true love of man in the highest sense of the word. And the reason we should give is:
"Both you and I have to return to Allah; therefore not only must I follow Allah's WiU t
but you must command nothing against Allah's Will."

- 1214-

And I will tell you
All that ye did. 3599
16. "0 my son!" (said Luqman).3600
"If there be (but) the weight

Of a mustard-seed and
It were (hidden) in a rock,3601

Or (anywhere) in the heavens or
On earth, Allah will bring it
Forth: for Allah is subtle and
Aware. 3602
17. "0 my son! establish
Regular prayer, enjoin what is
Just, and forbid what is wrong:
And bear with patient constancy
Whate'er betide thee; for this
Is firmness (of purpose)
In (the conduct of) affairs.
"And swell not thy cheek3603
(For pride) at men.

3599. These conflicts may appear to us strange and puzzling in this life. But in
Allah's Presence we shall see their real meaning and significance. [t may be that that was
one way in which our true mettle could be tested: for it is not easy to disobey and love
man at the same time.
3600. Verses 14-15 are not the direct speech of Luqman but flow by way of
commentary on his teaching. He was speaking as a father to his son, and he could not
very well urge respect for himself and draw the son's attention to the limitations of filial
obedience. These verses may be supposed to be general directions flowing from Luqman's
teaching to men, and not directed to his son; though in either case, as Luqman got
wisdom from Allah, it is divine principles that are enunciated.
3601. The mustard-seed is proverbially a small, minute thing, that people may
ordinarily pass by. Not so Allah. Further emphasis is laid by supposing the mustard-seed
to be hidden beneath a rock or in the cleft of a rock, or to be lost in the spacious expanse
of the earth or of the heavens. To Allah everything is known, and He will bring it forth,
i.e., take account of it.
3602. For La!if as a title applied to Allah, see n. 2844 to xxii. 63.
3603. The word "cheeck" in English, too, means arrogance or effrontery, with a
slightly different shade added, viz.: effrontery from one in an inferior position to one in
a superior position. The Arabic usage is wider, and includes smug self-satisfaction and
a sense of lofty superiority.

- 1215 -

~Jfo'J'" L?l=I-\ ~):'

).31, A.18-20
"I)

"~

~

insolence
Through the earth:
For Allah loveth not
Any arrogant boaster.
"And be moderate
In thy pace, and lower3604
Thy voice; for the harshest
Of sounds without doubt
Is the braying of the ass."
SECI10N 3.
20. Do ye not see
That Allah has subjected 3605
To your (use) aU things
In the heavens and on earth,
And has made His bounties
Flow to you in exceeding
Measure, (both) seen and
unseen?3606

3604. The "Golden Mean" is the pivot of the philosophy of Luqman as it is of the
philosophy of Aristotle and indeed of Islam. And it flows naturally from a true
understanding of our relation to Allah and His universe and to our fellow-creatures,
especially man. In all things be moderate. Do not go the pace, and do not be stationary
or slow. Do not be talkative and do not be silent. Do not be loud and do not be timid
or half-hearted. Do not be too confident, and do not be cowed down. If you have
patience, it is to give you constancy and determination, that you may bravely carry on
the struggle of life. If you have humility, it is to save you from unseemly swagger, not
to curb your right spirit and your reasoned determination.
3605. Allah's Creation is independent of man. But Allah, in His infinite mercy, has
given man the faculty to subdue the forces of nature and to penetrate through high
mysteries with his powers of reason and insight. But this is not merely a question of
power. For in His Universal Plan, all are safeguarded. But man's destiny, as far as we
can see, is noble to the highest degree.
3606. Allah's grace and bounties work for us at all times. Sometimes we see them,
and sometimes we do not. In things which we can apprehend with our senses, we can
see ADah's grace, but even in them, sometimes it works beyond the sphere of our
knowledge. In the inner or spiritual world, sometimes, when our vision is clear, we can
see it working, and often we are not conscious of it. But it works all the same.

- 1216 -

J..rJ IJ '-?.)l:ll ~..;J:-I

<J

S.31, A.20-23
Ij

Ij

~~~~~~~

~(l,.~

Yet there are among men
Those who dispute about Allah,
Without knowledge and without
Guidance, and without a Book3607
To enlighten them!
21. When they are told to follow
The (Revelation) that Allah
Has sent down, they say:
"Nay, we shall follow
The ways that we found
Our fathers (following). ,,3608
What! even if it is
Satan beckoning them
To the Chastisement
Of the (Blazing) Fire?
Whoever submits
His whole self to Allah,
And is a doer of good,
Has grasped indeed
The firmest hand~hold:3609
And to Allah shall
All things return. 36IO
But if any reject Faith,
Let not his rejection
Grieve thee: to Us3611

3607. Such men lack knowledge, as they make no use of their intellects but are
swayed by their passions; they lack guidance, as they are impatient of control; and the
fruits of revelation, or spiritual insight, do not reach them, as they reject Faith and
Revelation.
3608. They do not realise that in the spiritual world, as in the physical world, there
is constant progress for the live onces: they are spiritually dead, as they are content to
stand on ancestral ways, many of them evil, and leading to perdition.
3609. Cf. ii. 256 and n. 301.
3610. Cf. xxii. 41. Everything goes back to Allah. He is our final Goal, as He is
the final Goal of all things.

3611. The man of God should not grieve because people reject Faith. He should do
his duty and leave the rest to Allah. Every soul must return to Allah for his reckoning.
Allah knows everything, and His Universal Plan is full of wisdom.

- 1217 -

cJ.J.,r...J\J ,,:?,)\.:l.l

J-21

.31, A.23-26
"- ~

,.-*,

~

Is their Return, and We
Shall tell them the truth
Of their deeds: for Allah
Knows well all that is
In (men's) hearts.
24. We grant them their pleasure
For a little while: 3612
In the end shall We
Drive them to
A chastisement unrelenting.
25. If thou ask them,
Who it is that created
The heavens and the earth. 3613
They will certainly say,
"Allah", Say: "Praise be to
Allah!,,3614

But most of them
Know not.
26. To Allah belong all things
In heaven and earth: verily
Allah is He (that is)
Free of all wants,
Worthy of all praise. 3615

3612. Cf. ii. 126. The respite in this life is of short duration. The ultimate Penalty
of Evil is such as cannot be quenched. Cf. xiv. 17. It will be too late then to repent.
3613. Cf. xxiii. 84-89, and xxix. 61 and n. 3493. Men will acknowledge that Allah
created the heavens and the earth, and yet fail to understand the love and goodness of
Allah in continuing to cherish and maintain them with His gifts. Even if they allow this,
they sometimes yet fall short of the corollary, that He is the only One to be worshipped,
and run after their own false gods in the shapes of their fancies and lusts. They do not
do the duties which, if they rightly understood their own nature and position, they should
take a delight in doing.

3614. This ejaculation expresses our satisfaction that at least this is recognised,-that
the Creator of the whole world is Allah. It is a pity that they do not go further and
recognise other facts and duties (see the last note).
3615. Cf. above, xxxi. 12. There was begun the argument about showing gratitude
to Allah, introducing Luqman's teaching and philosophy. Such gratitude is shown by OUT
understanding His love and doing our duty to Him by serving our fellow-men. For Allah =

- 1218 -

J-21

S.31, A.27-29
f).

cJ-,~t, L?~LlI ~jJ;.I

..

~

~

27. And if all the trees
On earth were pens
And the Ocean (were ink),
With seven Oceans behind it
To add to its (supply),
Yet would not the Words3616
Of Allah be exhausted
(In the writing): for Allah
Is Exalted in power,
Full of Wisdom.
28. And your creation
Or your resurrection
Is in no wise but
As an individual soul: 3617
For Allah is He Who
Hears and sees (all things).
Seest thou not that
Allah merges Night into D ay3618
And He merges Day into Night;

= Himself is Free from

all wants and is in no way dependent on our service. That argument
has been illustrated in various ways. But now we are told that it can never be completed,
for no human tongue or human resources can be adequate either to praise him or to
expound His Word.

3616. "Words 0/ Allah": his wonderful Signs and Commandments are infinite and
cannot be expressed if all the trees were made into pens, and all the wide Ocean,
multiplied seven times, were made into ink. Any Book of His Revelation would deal with
matters which man can understand and use in his life: there are things that man can never
fathom. Nor would any praise that we could write with infinite resources be adequate
to describe His power, glory, and wisdom.
3617. Allah's greatness and infinitude are such that He can create and cherish not
only a whole mass, but each individual soul, and He can follow its history and doings
until the final Judgment. This shows not only Allah's glory and Omniscience and
Omnipotence: it also shows the value of each individual soul in His eyes, and lifts
individual responsibility right up into relations with Him.
3618. Ct. xxii. 61 and n. 2841. Even when we can form a conception of Allah's
infinitude by His dealings with each individual in His Creation as in verse 28 above, it
is still inadequate. What is an individual himself? What is his relation to the universal
Laws of Allah? In outer nature we can see that there is no clear-cut line between night
and day: each merges into the other. Yet the sun and moon obey definite laws. Though =

- 1219 -

cJ.J.r-J~ ~,)lJ.' ~.r':-I

J-21

.31, A.29-31

t>.

(I

~

That He has subjected the sun
And the moon (to His Law),
Each running its course
For a term appointed; and
That Allah is well acquainted
With all that ye do?
30. That is because Allah is
The Truth and because
Whatever else they invoke3619
Besides Him is Falsehood;
And because Allah,-He is
The Most High, Most Great.
SECTION 4.
31. Seest thou not that
The ships sail through
The Ocean by the grace
Of Allah?-that He may
Show you of His Signs?
Verily in this are Signs
For all who constantly persevere3620
And give thanks.

= they seem to go on for ever, yet their existence and duration themselves are but an atom
in Allah's great universe. How much more "merging" and imperceptible gradation there
is in the inner and spiritual world? Our actions themselves cannot be classified and
ticketed and labeDed when examined in relation to motives and circumstances. Yet they
are like an open book before ADah.
3619. Cf. xxii. 62 and note 2842 and 2843. All the wonderful complexities,
gradations, and nuances, that we find in Creation, are yet blended in one harmonious
whole, that obeys Law and exemplifies Order. They therefore point to the One True God.
He is the only Eternal Reality. Anything put up in competition or equality with Him is
only Falsehood. For He is higher and greater than anything we can imagine.
3620. Even the things that man makes are, as using the forces of Nature, evidence
of the grace of Allah, Who has subdued these wonderful forces to the use of man. But
this gift of mastery can only be understood and appreciated by OODstant perseverance,
combined with a recognition of the divine gifts ("giving thanks"). ~abbiir is an intensive
form from ~abr and I have indicated it by the adverb "constantly".

- 1220 -

i>J.,r.J!J ,-?.)lJ,.' ~):-l

S.31, A.32-33
~

(),

~tt1t1~1

~ ~

32. When a wave covers them
Like the canopy (of clouds),
They call upon Allah,
Offering Him sincere devotion. 3621
But when He has delivered them
Safely to land, there are
Among them those that falte~22
Between (right and wrong).
But none reject Our Signs
Except only a perfidious
Ungrateful (wretch)!
33. 0 mankind! do your duty
To your Lord and fear
(The coming of) a Day
When no father can avail
Aught for his son, nor
A son avail aught
For his father. 3623
Verily, the promise of Allah
Is true: let not then
This present life deceive you,
Nor let the Chief Deceive~24
Deceive you about Allah.

3621. Cf. vii. 29. Unlike the people mentioned in the last verse, who constantly seek
Allah's help and give thanks for His mercies by using them aright and doing their duty,
there is a class of men whose worship is merely inspired by terror. When they are in
physical danger-the only kind of danger they appreciate,-e.g., in a storm at sea, they
genuinely think. of Allah. But once the danger is past, they become indifferent or wish
to appear good while dallying with evil. See next verse.
3622. They halt between two opinions. They are not against good, but they will not
eschew evil. They are a contrast to those who "constantly persevere and give thanks".
But such an attitude amounts really to "perfidious ingratitude".
3623. On the Day of Reckoning no one can help another. The most loving father
cannot help his son or be a substitute for him, and vice versa. Each will have his own
personal responsibilities.
3624. The Chief Deceiver is Satan. It may make us forget that Time is fleeting and
delude us by suggesting that the Reckoning may not come, whereas it is certain to come,
because Allah's promise is true. We must not play with Time nor be deceived by
appearances. The Day may come to-day or to-morrow or when we least expect it.

- 1221 -

â&#x20AC;˘.31, A.34

J-21

~

34. Verily the knowledge
Of the Hour is
With Allah (alone).
I t is He Who sends down
Rain, and He Who knows
What is in the wombs. 3625
N or does anyone know
What it is that he will
Earn on the morrow: 3626

3625. The question of Knowledge or Mystery governs both clauses here, viz.: Rain
and Wombs. In fact it governs all the five things mentioned in this verse: viz. (1) the
Hour; (2) Rain; (3) the Birth of a new Life (Wombs); (4) our Physical Life from day
to day; (5) our Death. See n. 3627 below. As regards Rain we are asked tl) contemplate
how and when it is sent down. The moisture may be sucked up by the sun's heat in the
Arabian Sea or the Red Sea or the Indian Ocean near East Africa, or in the Lake Region
in Central Africa. The winds drive it hither and thither across thousands of miles, or it
may be, only short distances. "The wind bloweth where it listeth." No doubt it obeys
certain physical Laws established by Allah, but how these Laws are interlocked, one with
another! Meterology, gravity, hydrostatics and dynamics, climatology, hygrometry, and a
dozen other sciences are involved, and no man can completely master all of them, and
yet this relates to only one of the millions of facts in physical nature, which are governed
by Allah's Knowledge and Law. The whole vegetable kingdom is primarily affected by
Rain. The mention of Wombs brings in the mystery of animal Life, Embryology, Sex,
and a thousand other things. Who can tell-to take man alone-how long it will remain
in the womb, whether it will be born alive, what sort of a new individual it will be,-a
blessing or a curse to its parents, or to Society?
3626. "Earn" here, as elsewhere, means not only "earn one's livelihood" in a physical
sense, but also to reap the consequences (good or ill) of one's conduct generally. The
whole sentence practically means; "no man knows what the morrow may bring forth."

- 1222 -

~J..r-J\J '-PlJ..\ ,..,;J:-\
~

- 1223 -

~

lntro. to S. 32.
,(!

- 1224 -

Juz'

SUra As-Sajda 32 Ayat 1-4
~

!J..

"-

~r.

21

cJJ.rJ1J c.?.)lJ.I ,.j-I

e~m!>.~

!>.

In the name of Allah, Most Gracious,
Most Merciful.
1. A. L. M. 3628

2. (This is) the revelation
Of the Book in which
There is no doubt,-3629
From the Lord of the Worlds.
3. O?630 do they say,
"He has forged it"?
Nay, it is the Truth
From thy Lord that thou
Mayest admonish a people
To whom no warner
Has come before thee:
In order that they
May be rightly guided. 3631
4. It is Allah Who has
Created the heavens
And the earth, and all

3628. See n. 25 to ii. I, and Introduction to S. xxx.
3629. By the time of the holy Prophet the earlier Books of Revelation had been
corrupted, by human ignorance or selfishness or fraud, or misinterpreted, or fost
altogether. There were sects violently disputing with each other as to their true meaning.
Such doubts had to be set at rest, and they were set at rest by the revelation of the
Qur-an. The Quranic inspiration came direct from Allah, the Lord of the Worlds, and
did not consist merely of human conjectures or a reconstructed philosophy, in which there
is always room for doubt or dispute. Cf also ii. 2.
3630. The force of "or" (am in Arabic) is that the only alternative to the acceptance
of the Book as a divine revelation is the supposition that it was a forgery by the holy
Prophet. But the supposition is absurd on the face of it: because (1) the Quraish, his
critics, knew him to be an honest and truthful man; (2) he was unlettered, and such a
Book would have been beyond his powers as a simple unlettered Arab, unless Allah
inspired it; and (3) there was a definite reason for its coming as it did, because the Arabs
had received no Messenger before him and Allah has sent Messengers to every nation.
3631. The Arabs very much needed guidance for themselves, and the advent of a
World Prophet through them was what might have been expected in view of the past
course of Allah's Revelations.

- 1225 -

J-21

iJJ.r-J!J c.?.)~1
f!.;:"

~):-I

f)!>

Between them, in six Days,3632
Then He established Himself
On the Throne: 3633
Ye have none, besides Him,
To protect or intercede (for you):
Will ye not then
Receive admonition?

5. He directs the affairs
From the heavens
To the earth: then
It ascends3634
Unto Him, on a Day
The measure of which is
A thousand years
Of your reckoning.
6. Such is He, the Knower
Of all things, hidden
And open, the Exalted
(In power), the Merciful;_3635

3632. Six Days: See n. 1031 to vii. 54. The "Day" does not mean a day as we reckon
it. viz., one apparent course of the sun round the earth, for it refers to conditions which
began before the earth and the sun were created. In verse 5 below, a Day is compared
to a thousand years of our reckoning, and in Ixx. 4 to 50,000 years. These figures "as
we reckon" have no relation to "timeless Time", and must be taken to mean very long
Periods, or Ages, or tEons. See further xli. 9-12, and notes.
3633. Cf x. 3. n. 1386. Allah created the World as we see it in six great Stages. But
after the initial creation, He is still in authority and directs and controls all affairs. He
has not delegated His powers to others, and Himself retired. Also see vii. 54.

3634. How could the immense mystery of Time behind our ideas of it be enforced
on our minds better? Our Day may be a thousand or fifty thousand years, and our years
in proportion. In the immense Past was Allah's act of creation: it still continues, for He
guides, rules, and controls all affairs: and in the immense Future all affairs will go up
to Him, for He will be the Judge, and His restoration of all values will be as in a Day
or an Hour or the Twinkling of an eye; and yet to our ideas it will be as a thousand
years!
3635. Allah's attributes, then, may be summed up with reference to Knowledge,
Power, and Mercy. Where our knowledge is partial and uncertain, His is complete and
certain. Where our power often falls short of the carrying out of our will, or needs the
help of Time, His is complete and conterminous with His Will. Where our mercy seems
to be bounded by or opposed to justice, His is absolute and unconditioned.

- 1226 -

7. He Who created3636
All things in the
Best way and He began
The creation of man
From clay,3637
8. And made his progeny
From a quintessence
Of despised fluid. 3638
9. But He fashioned him
In due proportion, and breathed
Into him ot3639
His spirit. And He gave
You (the faculties of) hearing
And sight3640
And understanding
Little thanks do ye give!

3636. Allah's creation in itself is good: it is beutiful, in proper proportions, and
adapted for the functions it has to perform. There is no evil or disorder in it. Such evil
or disorder as creeps in is due to man's will (as far as the world of man is concerned),
and spiritual Teaching is directed to train and cure that will and bring it into conformity
with the Universal Order and Plan.
3637. Man is asked to contemplate his own humble beginning. His material body
(apart from life) is a piece of earth or clay, which is another term for primeval matter.
Matter is therefore the first stage, but even matter was not self-created. It was created
by Allah.
3638. Then comes life and the reproduction of life. We are still looking at the purely
physical aspect, but it is now a stage higher; it is an animal. Its reproduction is through
the sperm or semen, which is a quintessence of every part of the body of man. Yet it
issues from the same part of his body as the urine, and is therefore despicable in man's
sight. It is a living cell or cells, summing up so much ancestral life-history. Cf xxiii. 12,
and n. 2872.
3639. The third stage is indicated by "fashioned him in due proportion". Cf. xv. 29.
After fertilisation of ovum by the sperm, an individual life comes into existence, and it
is gradually fashioned into shape, its limbs are formed; its animal life begins to function;
all the beautiful adaptations come into play. The fourth stage here mentioned is that of
distinctive Man, into whom Allah's spirit is breathed. Then he rises higher than animals.
3640. As a complete man he gets the higher faculties. The five animal senses I
understand to be included in the third stage. But in the fourth stage he rises higher, and
is addressed in the second person, "you," instead of the third person "him". He has now =

- 1227 -

cJJ.rJ1" ~~~I ~;'I

S.32, A.I0-12

~I~g

~

~

10. And they say: "What!
When we lie, hidden
And lost, in the earth,
Shall we indeed be
In a Creation renewed?3641
Nay, they deny the Meeting
With their Lord!"
11. Say: "The Angel of Death,
Put in charge of you,
Will (duly) take your sou1s: 3642
Then shall ye be brought
Back to your Lord."
SECTION 2.
12. If only thou couldst see
When the guilty ones
Will bend low their heads
Before their Lord, (saying:)
"Our Lord! We have seen
And we have heard: 3643

the spiritual
seeing (i.e.,
the bearings
thanks does

counterpart of hearing (i.e., the capacity of hearing Allah's Message) and
the inner vision), and feeling the nobler heights of love and understanding
of the inner life (both typified by the Heart). Yet with all these gifts, what
unregenerate or corrupted man give to Allah?

3641. Cf. xiii. 5. It has been the cry of Materialists and Sceptics through the ages
not only to bound their horizon with this brief life, but to deny dogmatically that there
can be a future life. Though this is against the professed principles of Sceptics, in practice
they take up that attitude. Here "they" refers to those "who give little thanks" to Allah,
mentioned in the last verse. The argument used against them is: if Allah can produce such
a wonderful creation the first time, why can He not make it again? That points to the
possibility: our own general inner hope and expectation of a future life, coupled with
Faith in Allah's work, is the ground of our certainty.
3642. If death is certain, as it is, and this life by itself in no way satisfies our instincts
and expectations, we may be sure that the agency which separates our soul from our body
will bring us into the new world. If we believe in a soul at all-the very founation of
Religion-we must believe in a Future, without which the soul has no meaning.
3643. In life on the new plane, there will be no room for deception or self-deception.
The most hardened sinner will see the truth and the justice of the Day of Account. He
will wish he could be sent back, but it will be too late. The world as we know it will
have already passed away.

- 1228 -

I.JJ.rJG l.?"lJ-1 ~.rJ:.1
~t

~

Now then send us back
(To the world): we will
Work righteousness: for we
Do indeed (now) believe."
13. If We had so willed,3644
We could certainly have brought
Every soul its true guidance:
But the Word from Me 3645
Will come true, "I will
Fill Hell with Jinns
And men aJl together."
14. "Taste ye then-for ye

Forgot the Meeting3646
Of this Day of yours,
And We too will
Forget you-taste ye
The chastisement of Eternity
For your (evil) deeds!"

3644. Could evil have been avoided? Certainly everything is in Allah's power. If it
had been His Will and Plan, He could have created a world in which there would have
been no choice or will in any of His creatures. But that was not His Will and Plan. In
the world as we see it, man has a certain amount of choice and free-will. That being
so, He has provided Signs and means of instruction for man, in order that man's will
may be straight and pure. A necessary corollary will be Punishment for the infraction of
His Law. That Punishment must come to pass, for Allah's Word is true and must be
fulfilled.
3645. Cf xi. 119. n. 1623, and vii. 18, and see last note. linns are the evil spirits
that tempt men, and the men who will suffer punishment will be those who have
succumbed to their temptations.
3646. "Forgot": Cf n. 1029 to vii. 51. "Forget" is here in the sense of "to ignore
deliberately, to reject with scorn". In the sense of mistake or defect of knowledge it is
inapplicable to the All-Perfect Being, for we are expressly told: "My Lord never errs,
nor forgets": xx. 52.

- 1229 -

S.32, A.I5-18

J-21

~J.rJ~ '-Pl:J.I ~):-I
I

~

~

15. Only those believe
In Our Signs, who. when
They are recited to them
Fall down in adoration, 3647
And celebrate the praises
Of their Lord, nor are they
(Ever) puffed up with pride.
They forsake 3648
Their beds of sleep, the while
They call on their Lord,
In Fear and Hope:3649
And they spend (in charity)
Out of the sustenance which
We have bestowed on them.
17. Now no person knows
What delights of the eye 3650
Are kept hidden (in reserve)
For them-as a reward
For their (good) Deeds.
18. Is then the man
Who believes no better

3647. "In adoration": Sujjadon, or in a posture of prostration, expressive of deep
humility and faith. This is the keyword of the Sura, which bears the title of Sajdo. All
the Signs of Allah lead our thoughts upwards towards Him. and when they are
expounded, our attitude should be one of humble gratitude to Allah. At this passage it
is usual to make a prostration.

3648. Men and women "breathless with adoration" shun soft, comfortable beds, and
luxurious sleep. Their limbs are better exercised in offices of devotion and prayer,
especially by night. Commentators specially refer this to Prayers called TaluJjjud, which
are offered after midnight in the small hours of the morning.
3649. In Fear and Hope: in spiritual fear lest their dedication to Allah should not
be sufficiently worthy to be accepted, and a spiritual longing or hope that their
shortcomings will be overlooked by the Mercy of Allah. And their adoration is not shown
only in Prayer, but also in practical Service and Charity, out of whatever gifts they may
have received from Allah.

3650. Delights of the eye: an idiom for that which pleases most and gives most
satisfaction. In our present state we can scarcely imagine the real Bliss that will come
to us in the Future.

- 1230 -

cJJ.rJ\., ,-?.)\.J..I ..}-I

J-21
I>:

I}.

I).

f!.

Than the man who is
Rebellious and wicked?365 1
Not equal are they.
For those who believe
And do righteous deeds,
Are Gardens as hospitable3652
Homes, for their (good) deeds.
As to those who are
Rebellious and wicked, their abode
Will be the Fire: every time 3653
They wish to get away
Therefrom, they will be forced
Thereinto, and it will be said
To them: "Taste ye
The Chastisement of the Fire,
The which ye were wont
To reject as false."
21. And indeed We will make

Them taste of the lighter
Chastisement
Before the greater
Chastisement3654 in order
That they may (repent and) return.

3651. The Future of the two classes-the Blessed and the Wicked-is described in
verses 19-22.
3652. A home brings before our minds a picture of peace and happiness. When to
it are added honour and hospitality, it adds further to the idea of happiness.

3653. Cf. xxii. 22. Just as the gardens is the type of Bliss, so is the Fire the type
of Penalty and suffering. There will be no getting away from it. What will be the thoughts
of those who had earned it? "We used to reject the idea of the Consequences as a mere
chimera: and now we find it to be true!" What will be their feelings then? How will they
like it!
3654. The final Penalty is to come in the Hereafter. There is no doubt about it. But
before it comes, a minor Penalty comes in this very life. It may be in some kind of
misfortune, or it may be in the pangs of a tortured conscience or secret sorrow. But this
minor Penalty may be reaJly a mercy, as it gives them a chance of repentance and
amendment.

- 1231 -

J-21

S.32, A.22-23

~J.rJ~ ~,)Y.I ..);-1

.I~~

~

who does more wrong
Than one to whom are recited
The Signs of his Lord,
And who then turns away365S
Therefrom? Verily from those
Who transgress We shall exact
(Due) Retribution.
SECTION 3.
23. We did indeed
Give the Book
Be not then in
Of its reaching
And We made
A guide to the
Of Israel.

aforetime
to Moses :3656
doubt
(thee):36s7
it
Children

3655. The worst and most hardened sinner is the man to whom Allah's Signs are
actually brought home and who yet prefers Evil and turns away from the Light of Allah.
The Signs may be in the words and guidance of a great Teacher or in some minor sorrow
or warning, which he disregards with contumely. Or it may be in a catastrophic blow to
his conscience, which should open his eyes, but from which he deliberately refuses to
profit. The penalty-the Nemesis-must necessarily come eventually.
3656. "The Book" is not here co-extensive with Revelation. Moses had, revealed to
him, a Law, a sharrat, which was to guide his people in all the practical affairs of their
life. Jesus, after him, was also inspired by Allah: but his Injil or Gospel contained only
general principles and not a Code or sharrat. The holy Prophet was the next one to have
a shaTtal or "Book" in that sense: for the Qur-an contains both a Code and general
principles. This Sura is a Makkan Sura. The Code came later in Madinah. But he is given
the assurance that he will also have a Code, to supersede the earlier Law, and complete
the Revelation of Allah.
3657. "lIs reaching (thee)" : liqa-i-hi. Commentators differ as to the construction of
the pronoun hi, which may be translated either "its" or "his". I construe it to refer to
"the Book", as that gives the most natural meaning, as explained in the last note.

- 1232 -

iJJ.rJ~ cS,)lJ,.\

J-21
~

~

~

,.):-1

~

24. And We appointed, from among
Them, Leaders, giving guidance 3658
Under Our command, so long
As they persevered with patience
And continued to have faith
In Our Signs.
25. Verily thy Lord will judge
Between them on the Day
Of Judgment, in the matters
Wherein they differ
(among themselves) 3659
Does it not teach them
A lesson, how many generations
We destroyed before them,
In whose dwellings they
(Now) go to and fro?3660
Verily in that are Signs:
Do they not then listen?3661

3658. The series of Judges, Prophets, and Kings in Israel continued to give good
guidance, in accordance with Allah's Law, as long as the people continued in Faith and
Constancy (persevering patience). When that condition ceased, Allah's grace was
withdrawn, and the people broke up into wrangling sects and practically suffered national
annihilation.
3659. These wrangles and disputes among them will continue until the Day of
Judgment, but meantime a new Ummat (that of Islam) will arise and take its place, with
a universal and unified Message for mankind.
3660. If a nation gone astray could only learn from the history of earlier nations that
were destroyed for their evil! Their could see vestiges of them in their daily goings to
and fro: the Jews could see vestiges of the Philistines, Amalekites, etc. in Palestine, and
the pagan Arabs, of the 'Ad and Thamiid in Arabia.

3661. "Listen": i.e., listen to the warnings conveyed in Allah's Signs. Notice how
naturally the transition is effected from the physical to the spiritual-from the ruined
physical vestiges of ungodly nations on this earth to the more intangible Signs conveyed
by History and Revelation. Here the sense of Hearing is mentioned, both in its physical
and its metaphysical or spiritual aspect. In the next verse the sense of Sight is mentioned
in both aspects.

- 1233 -

S.32, A.27-30

~J..rJ!J tP\J..I ~):-'

J-21

~

~

~

27. And do they not see
That We do drive Rain 3662
To parched soil (bare
Of herbage), and produce therewith
Crops, providing food
For their cattle and themselves?
Have they not the vision?3663
28. They say: "When will
This Decision be, if ye 3664
Are telling the truth?"
29. Say: "On the Day
Of Decision, no profit
Will it be to Unbelievers
If they (then) believe!
Nor will they be granted
A respite."
30. So tum away from them,
And wait: they too3665
Are waiting.

3662. Again, as in the last verse, there is an easy transition from the physical to the
spiritual. In physical nature there may be parched soil, which is to aU intents and purposes
dead. Allah sends rain, and the dead soil is converted into living land producing rich crops
of fodder and corn, nuts and fruits, to satisfy the hunger of man and beast. So in the
spiritual world. The dead man is revivified by Allah's grace and mercy, through His
Revelation. He becomes not only an asset to himself but to his dependents and those
around him.
3663. The verse begins with "do they not see'?" (a wa lam yarau), a physical act.
yab~iriin)J a matter of spiritual insight.
This is parallel to the two kinds of "hearing" or "listening", explained in n. 3661 above.

It ends with "have they not the vision?" (afa Iii

3664. The Unbelievers may say: "If all this which you say is true, tell us when this
final decision between right and wrong will come about." The answer is: "If you mean
that you will postpone your repentance and reform till then, it will be no use: it will
be too late for repentance, and no respite will be granted then: this is the Respite, and
this is your chance."
3665. Read vi. 158 and n. 984 as a commentary on this. There it is said to the
Unbelievers: "Wait ye: we too are waiting." Here the Righteous one is told: "Wait (thou):
they too are waiting." The reversal of the order is appropriate: in each case the person
(or persons) addressed is mentioned first. Cf. also vii. 71.

- 1234-

Intro. to S. 33.
!!

!!

INTRODUCTION TO SURAT Al.~, 33.
The series of Suras beginning with S. xxvi, having been closed with the last
Sura, we now come back to the hard facts of this life. Two questions are mainly
considered here, viz., (1) the attempt by violence and brute force to crush the
truth, and (2) the attempt, by slander or unseemly conduct, to poison the
relations of women with men.
As regards the first, the story of the A~ab or Confederates, who tried
to surround and annihilate the Muslim community in Madinah is full of
underhand intrigues on the part of such diverse enemies as the Pagan Ouraish,
the Jews (Banti Nadhir) who had been already expelled from Madinah for their
treachery, the Qa!afan tribe of Bedouin Arabs from the interior, and the Jewish
tribe of Banti Ouraiza in Madinah. This was the unholy Confederacy against
Islam. But though they caused a great deal of anxiety and suffering to the
beleaguered Muslims, Islam came triumphantly out of the trial and got more
firmly established than ever.
The Ouraish in Makkah had tried all sorts of persecution, boycott, insult,
and bodily injuries to the Muslims, leading to their partial hijrat to Abyssinia
and their Hijrat as a body to Madinah. The first armed conflict between them
and the Muslims took place at Badr in Ramadhan A.H. 2, when the Ouraish
were signally defeated. (See n. 352 to iii. 13). Next year (Shauwal A.H. 3) they
came to take revenge on Madinah. The battle was fought at U~ud, and though
the Muslims suffered severely, Madinah was saved and the Makkans had to
return to Makkah with their object frustrated. Then they began to make a
network of intrigues and alliances, and besieged Madinah with a force of 10,000
men in Shauwal and ?ul-qa'da A.H. 5. This is the siege of the Confederates
referred to in xxxiii. 9-27, which lasted over two weeks; some accounts give 27
days. It caused much suffering, from hunger, cold, and unceasing shower of
arrows, and constant general or concentrated assaults. But it ended in the
discomfiture of the Confederates, and established Islam firmer than ever. It was
a well-organised and formidable attack, but the Muslims had made preparations
to meet it. One of the preparations, which took the enemy by surprise, was
the Trench (Khandaq) dug round Madinah by the Prophet's order and under
the supervision of Salman the Persian. The siege and battle are therefore known
as the Battle of the Trench or the Battle of the Confederates.
As regards the position and dignity of the ladies of the Prophet's Household
and the Muslim women generally, salutary principles are laid down to safeguard
their honour and protect them from slander and insult. The ladies of the
Household interested themselves in social work and work of instruction for the

- 1235 -

Muslim women, and Muslim women were being trained more and more in
community service. Two of them (the two Zainabs) devoted themselves to the
poor. The nursing of the wounded on or by the battlefield was specially
necessary in those days of warfare. The Prophet's daughter Fatima, then aged
about 19 to 20, lovingly nursed her father's wounds at U~ud (A.H. 3); Rufaida
nursed S&ad ibn Mu'~'s wounds at the Siege of Madinah by the Confederates
(A.H. 5); and in the Khaibar expedition (A.H. 7) Muslim women went out
from Madinah for nursing service.
A portion of this Sura sums up the lessons of the Battle of the Trench
and must have been revealed some time after that Battle (Shauwal A.H. 5).
The marriage with Zainab referred to in verse 37 also took place in the same
year.

Summary.-The pagan customs in human relationships should be abandoned,
and men and women should be held in honour according to natural
relationships. (xxxiii. 1-8).
The Battle of the Trench and its lessons: hyprocrites and their fears: Truth
and Doble examples to be followed (xxxiii. 9-27).
High position and seemly conduct for the Prophet's wives: unhappy
marriages (like Zainab's) not to be perpetuated on false scruples: Prophet's
wives to be treated kindly and gently (xxxiii. 28-52).
Respect due to Prophet and his family: slander to be avoided and punished;
guard your words and your responsibilities (xxxiii. 53-73).

- 1236-

cJJ.rJ~ ~,)y.., ~}-'

21

SUra AI-Ahzab 33

!>.

t>,

!)!>.~

"' ~'.;>';1 0J~
~~~fI~r&~ij ~~~~~

The Confederates.

In the name of Allah, Most Gracious,
Most Merciful.
1. 0 Prophet! Fear Allah,
And hearken not
To the Unbelievers3666
And the Hypocrites:
Verily Allah is full
Of knowledge and wisdom.
2. But follow that which
Comes to thee by inspiration
From thy Lord: for Allah
Is well acquainted 3667
With (all) that ye do.
3. And put thy trust
In Allah, and enough is Allah 366fl
As a Disposer of affairs.

3666. The fifth year A.H. was a critical year in the external history of early Islam,
and· this Sura must be read in the light of the events that then took place. As explained
in the Introduction, the Grand Confederacy against Islam came and invested Madinah and
failed utterly. It consisted of the Makkan Unbelievers, the desert Arabs of Central
Arabia, the Jews previously expelled for treachery from Madinah, the Jews remaining in
Madinah and the Hypocrites led by •Abdullah ibn Ubi, who have already been described
in ix. 43-110. Their bond of union was the common hatred of Islam, and it snapped under
the reverses they met with. It is important to note three points. (1) The Jews as a body
now lost their last chance of bearing the standard of Islam: the best of them had already
accepted the renewal of Allah's Message. (2) A definite status was given to Prophet's
household, after the slanders on J:ladhrat 'Aisha had been stilled (xxiv. 11-26), and the
true position of the Mothers of the Believers had been cleared. (3) A further exposition
of the purity of sex relation was given, based on the story of J:ladhrat Zainab, the
"Mother of the Poor". These points will be referred to in later notes.
3667. In the most adverse circumstances, in the midst of the assaults of Evil, the plots
of treason and hypocrisy, the darts of slanders and false charges, and stupid superstitions
and taboos, the Prophet of Allah should steer his course steadily according to Allah's Law
and not fear human evil, in whatever form it appears. Men may misjudge, but Allah
knows all. Men may try to overthrow Good, but Wisdom is with Allah.
3668. We must wholly trust Allah; He is the true and efficient Guardian of aU
interests. c.f. iv. 81, and n. 600.

- 1237 -

S.33, A.4-5

J-21

4. Allah has not made
For any man two hearts3669
In his breast: nor has
He made your wives whom
Ye divorce by Zihar3670
Your mothers: nor has He
Made your adopted sons 3671
Your sons. Such is (only)
Your (manner of) speech
By your mouths. But Allah
Tells (you) the Truth, and He
Shows the (right) Way.
5. Call them by after
Their fathers: that is
Juster in the sight of Allah.
But if ye know not 3672
Their father's names, (then they are)
Your Brothers in faith,

3669. "Two hearts in his (one) breast"; two inconsistent attitudes: such as serving
Allah and Mammon; or subscribing to both Truth and Superstition; or hypocritically
pretending one thing and intending another. Such a thing is against Allah's Law and Will.
Apart from the condemnation of general hypocrisy. two pagan customs of the Times of
Ignorance are mentioned, and their iniquity pointed out. See the notes 3670 and 3671.
3670. This was an evil Arab custom. He pronounced words importing that she was
like his mother. See also Iviii. 1-5. where this is condemned in the strongest terms and
punishment is provided for it. A man sometimes said such words in a fit of anger; they
did not affect him, but they degraded her position.
3671. If a man called another's son "his son", it might create complications with
natural and normal relationships if taken too literally. It is pointed out that it is only
a lacon de parler in men's mouths, and should not be taken literally. The truth is the
truth and cannot be altered by men's adopting "sons". "Adoption" in the technical sense
is not allowed in Muslim Law. Those who have been "wives of your sons proceeding from
your loins" are within the Prohibited Degrees of marriage; iv. 23: but this does not apply
to "adopted" sons.
3672. Freedmen were often called after their master's name as the "son of so and
so". When they were slaves, perhaps their father's names were lost altogether. It is more
correct to speak of them as the Maulii of so and so. But MauJii in Arabic might also
imply a close relationship of friendship: in that case, too, it is better to use the right
tenn instead of the term "son". "Brother" is not objectionable because "Brotherhood"
is used in a wider sense than "fatherhood" and is not likely to be misunderstood.

- 1238 -

J-21

.JJ,;...J!J L?,)LJ,.\ ,.):-\
~

~

Or your friends
But there is no blame
On you if ye make3673
A mistake therein:
(What counts is)
The intention of your hearts:
And Allah is Oft-Forgiving,
Most Merciful'.
6. The Prophet is closer
To the Believers than
Their own selves,3674
And his wives are 3675
Their mothers. Blood-relations
Aunong each other have
Closer personal ties,
In the Book of Allah,
Than (the Brotherhood of)
Believers and Muhajirs: 3676

3673. What is aimed at is to destroy the superstition of erecting false relationships
to the detriment or loss of true blood relations. It is not intended to penalise an
unintentional slip in the matter, and indeed, even if a man deliberately calls another his
son or father, who is not his son or father, out of politeness or affection, "Allah is OftForgiving, Most Merciful". It is the action of mischievous parties which is chiefly
reprehended, if they intend false insinuations. A mere mistake on their part does not
matter.
3674. In human relationship the Prophet is entitled to more respect and consideration
than blood-relations. The Believers should follow him rather than their fathers or mothers
or brothers, where there is conflict of duties. He is even nearer-eloser to our real
interests-than our own selves.
3675. See last note. This Sura establishes the dignity and posItIon of the Holy
Prophet's wives, who had a special mission and responsibility as Mothers of the Believers.
They were not to be like ordinary women: they had to instruct women in religious matters
visit and minister to those who were ill or in distress, and do other kindly offices in aid
of the Prophet's mission.
3676. In the early Madinah period, there was a bond of brotherhood between its
inhabitants and the Muslims who migrated. This bond was the reason for mutual
inheritance between them. Once the stability of Muslim Ummah was established, the law
of inheritance according to blood relationship was revealed superceding the previous
brotherhood relationship. This verse and verse No. 75 of Sura 8 abrogate the earlier
arrangement.

- 1239 -

S.33, A.6-9

J-21

Nevertheless do ye
What is just to your
Closest friends: such is
The wri ting in the Book
(Of Allah).
And remember We took
From the Prophets their Covenant: 3677
And from thee:
From Noah, Abraham, Moses,
And Jesus the son of Mary:
We took from them
A solemn Covenant:
8. That (Allah) may question
The Truthful
About their truthfulness3678
And He has prepared
For the Unbelievers
A grievous Chastisement.
SECTION 2.
9. 0 ye who believe!
Remember the Grace of Allah,
(Bestowed) on you, when

3677. Cf iii. 81. There is an implied covenant on all created things to follow Allah's
Law, which is the law of their being; see v.I. But there is a special implied convenant
with all Prophets, strict and solemn, that they shall carry out their mission, proclaim
Allah's Truth without fear or favour, and be ever ready in His service in all
circumstances. That gives them their position and dignity as explained in the last verse,
and their tremendous responsibility in respect of the people whom they come to instruct
and lead to the right Path.

3678. The men to whom Allah's Truth has been committed for promulgation will be
asked in the Hereafter as to how the Truth fared in the world-how it was received, who
opposed it, and who assisted it. Like all trustees, they will have to give a full account
of their trust. Allah knows all, and it will not add to His information. But it will be
evidence for and against those to whom it was preached, so that the responsibility of those
who dishonoured it may be duly enforced. The primary custodians of spiritual Truth are
the Prophets, but in descending degrees all men to whom Allah's Message comes are
included.

- 1240 -

S.33, A.9-10
f1..

J-21

rr ",:"Ij>':II 0J"..-

â&#x20AC;˘ â&#x20AC;˘~rt1

~.

~

There came down on you
Hosts (to overwhelm you):3679
But We sent against them3680
A hurricane and forces
That ye saw not:
But Allah sees (clearly)3681
All that ye do.
10. Behold! they came on you
From above you and from
Below you, and behold,
The eyes swerved
And the hearts gaped3682
Up to the throats,
And ye imagined various
(Vain) thoughts about Allah!

3679. In this verse is summed up the beginning and the end of the fateful struggle
of the Siege of Madinah in A.H. 5. The composition of the unhallowed Confederacy that
came to destroy Islam is referred to in the Introduction. They came with a force of ten
to twelve thousand fighting men, an unprecedented army for that time and country. The
battle is known as the Battle of the Trench.
3680. After a close investment of two to four weeks, during which the enemy were
disheartened by their ill success, there was a piercing blast of the cold east wind. It was
a severe winter, and February can be a very cold month in Madinah, which is about 3,000
ft. above the sea-level. The enemy's tents were torn up, their fires were extinguished,
the sand and rain beat in their faces, and they were terrified by the portents against them.
They had already well nigh fallen out amongst themselves, and beating a hasty retreat,
they melted away. The Madinah fighting strength was no more than 3,000, and the Jewish
tribe of the Banu Quraiza who were in their midst was a source of weakness as they
were treacherously intriguing with the enemy. And further there were the Hypocrites: see
n. 3666 above. But there were hidden forces that helped the Muslims. Besides the forces
of nature there were angels, though invisible to them, who assisted the Muslims.
3681. Allah sees everything. Therefore we may conclude that the discipline and moral
fervour of the Muslims, as well as the enemy's insincerities, intrigues, and reliance on
brute force, were all contributory causes to his repulse, under Allah's dispensation. There
were many hidden causes which neither party saw clearly.
3682. The psychology of the combatants is described with matchless vigour in the
holy Text. The onrush of the enemy was really tremendous. The Trench round Madinah
was between the defenders and the huge attacking force, which had some high ground
behind them "above you": when any of them came through the valley or over the Trench,
they seemed to come from below. The showers of arrows and stones on both sides must
also have seemed to come from the air.

- 1241 -

S.33, A.11-14

<JJ.rJ~ ~~lJ.1 ~;'I

J-21

~

l>

In that situation
Were the Believers tried:
They were shaken as by
A tremendous shaking.
12. And behold! The Hypocrites
And those in whose hearts
Is a disease say: "Allah
And His Messenger promised us
Nothing but delusions!,,3683
13. Behold! A party among them

Said: "Ye men of Yathrib!
Ye cannot stand (the attack)!
Therefore go back!"
And a band of them
Ask for leave of the Prophet,
Saying, "Truly our houses3684
Are bare and exposed," though
They were not exposed:
They intended nothing but
To run away.
14. And if an entry had
Been effected to them 3685
From the sides of the (City),

3683. Before this year's mass attack on Madinah the Muslims had successfully
reached the Syrian border on the north, and there were hopes of reaching Yemen in the
south. The holy Prophet had seen signs of expansion and victory for the Muslims. Now
that they were shut in within the Trench on the defensive, the Hypocrites taunted them
with having indulged in delusive hopes. But the event showed that the hopes were not
delusive. They were realised beyond expectations in a few years.
3684. All the fighting men of Madinah had come out of the City and camped in the
open space between the City and the Trench that had been dug all round. The disaffected
Hypocrites sowed defeatist rumours and pretended to withdraw for the defence of their
homes, though their homes were not exposed. and were fully covered by the vigilant
defensive force inside the Trench.
3685. The brunt of the fighting was on the north side, but the whole Trench was
guarded. At one or two points enemy warriors did break in within the circuit of the
Trench, but they were soon disposed off. l;Iadhrat Ali particularly distinguished himself
in many fights, wearing the Prophet's own sword and armour. If any of the enemy had =
I

- 1242 -

cJJ.;.JtJ ':Pl,.j..1 ~):-'
~

And they had been
Incited to sedition.
They would certainly have
Brought it to pass, with
None but a brief delay!
15. And yet they had already
Covenanted with Allah not to turn
Their backs, and a covenant 3686
With Allah must (surely)
Be answered for.
16. Say: "Running away will not
Profit you if ye are
Running away from death 3687
Or slaughter; and even if
(Ye do escape), no more
Than a brief (respite)
Will ye be allowed to enjoy!"
17. Say: "Who is it that can
Screen you from Allah
If it be His wish
To give you Punishment
Or to give you Mercy?,,3688

= been

able to penetrate into the City, the disaffected element, which was only sitting on
the fence, would have risen against the Muslims at once-with no delay except what might
have been necessary to put on their armour and arms.

3686. Apparently, after the battle of Ul].ud, certain men who had then shown
cowardice were forgiven on undertaking that they would behave better next time. A
solemn promise made to the Messenger of Allah is a promise to Allah, and it cannot
be broken with impunity.
3687. The coward in a fight does not usually save himself from death. He is subject,
after desertion, to the fury both of the enemy and of his own side for cowardice and
desertion. Assuming that he did escape with his life, where could he go to? The brand
of cowardice will be on him, and he will be Subject to the vegeance of his own people.
In any case, his life would be in ignominy and would be brief, and he would have lost
irretrievably the meed of valour.
3688. It is still worse if the cowardice or desertion is shown in a Cause, which,
because of the high issues of truth and justice, may be called the Cause of Allah. How
can anyone escape Allah's Punishment? And in the same way. how can anyone prevent =

- 1243 -

J-21

8.33, A.17-19
~

lJJ.rJt, ~~Y.I

~l!aI!~~!J.. ~

~

-.*1
!>.

rr ~Ij>\II OJ"""
!>.

~

Nor will they find for themselves,
Besides Allah, any protector
Or helper.
18. Verily Allah knows those
Among you who keep back
(Men) and those who say
To their brethren, '路Come along
To us", but come not
To the fight except
For just a little while,
19. Covetous over you. 3689
Then when fear comes,
Thou wilt see them looking
To thee, their eyes revolving,
Like one who
Faints from death: but when
The fear is past,
They will smite you
With sharp tongues, covetous3690
Of goods. Such men have
No faith, and so Allah
Has made their deeds 3691

= another from obtaining Allah's Mercy by repentance and amendment? The better path,
therefore, is to stand firm in Allah's Way, and if you fail through human weakness, to
repent and seek Allah's Mercy. Cf xxxiii. 24, and n. 3698 below.
3689. Ashi~lJatan: covetous, grasping, niggardly. Here the meaning is twofold: (1)
they spare themselves in the fight as compared with you; they are niggardly with
themselves as against you: they contribute little either in personal effort or with their
money and resources; and (2) they covet any gains made or booty won, on the part of
the real fighters.

3690. In times of danger, they would look to the holy Prophet for protection, and
keep themselves snugly from the fight. When the danger is past, they will come and brag
and wrangle and show their covetousness or greed for gain though they gave of themselves
but sparingly.
3691. Even any good they may have done becomes vain because of their motives of
envy, greed, and covetousness, and their cowardice.

- 1244 -

~

J-21

Of none effect: and that
Is easy for Allah. 3692
20. They think that the Confederates
Have not withdrawn; and if
The Confederates should come
(again),
They would wish they were
In the deserts (wandering)
Among the Bedouins, and 3693
Seeking news about you
(From a safe distance);
And if they were
In your midst, they
Would fight but little.
SECTION 3.
Ye have indeed
In the Messenger of Allah
An excellent exempler

3692. It is not surpising that men's deeds fall as it were dead because there is no
pure motive behind them. For men it may be difficult to probe motives, but it is easy
for Allah, Whom hypocrisy or false show can never deceive.
3693. This completes the picture of the psychology of the Hypocrites, begun at verse
12. Let us analyse it. (1) When they first saw the enemy they were already in a defeatist
mood, and thought all was over (verse 12). (2) Not content with disloyalty themselves,
they tried to infect others, who made paltry excuses to withdraw from the fight (verse
13). (3) They were ready to betray the City to the enemy if once the enemy had gained
entrance (verse 14). (4) They forgot all the promises of fidelity which they had previously
sworn (verse 15). (5) In their paltry calculations they forgot that cowardice in war does
not pay (verses 16-17). (6) Without taking much part in the actual defence, they were
ready to talk glibly and claim a lion's share in the fruits of the victory (verses 18-19).
(7) Even when the enemy had withdrawn, their cowardly minds were still afraid that the
enemy would return, and were already meditating what they would do in that case:
perhaps they would dwell in the deserts and spy on Madinah from a safe distance; and
if caught in Madinah they would fight little and intrigue much.
It was a miracle that with such men in their midst, the holy Prophet and his band
won through.

- 1245 -

S.33, A.21-24
f).

J-21

~

For him who hopes 3694
In Allah and the Final Day,
And who remember
Allah much. 3695
When the Believers saw
The Confederate forces,
They said: "This is
What Allah and His Messenger36%
Had promised us, and Allah
And His Messenger told us
What was true." And it
Only added to their faith
And their zeal in obedience.
Among the Believers are men
Who have been true to
Their covenant with Allah:
Of them some have died 3697
And some (still) wait:
But they have never changed
(Their determination) in the least:
24. That Allah may reward
The men of Truth for
Their Truth, and punish

3694. We now have the psychology of the Believers,-God-fearing men, led by that
pattern of men and of leaders, Mu~ammad AI-Mu~!Bfa.
3695. Cf. xxvi. 227: see especially the last clause of that verse in a Makkan Sura,
which was amply fulfilled in Madinah.

3696. This is in contrast to what the Hypocrites said in verse 12 above. The divine
promise of help and success is contigent upon our striving and faith. Nothing comes to
the poltroon and the sceptical idler. Dangers and difficulties, and conflict with Evil, are
foretold us, and we must meet them with fortitude and courage.
3697. In the fight for truth were (and are) many who sacrificed their all-resources,
knowledge, influence, life itself-in the Cause, and never wavered. If they won the crown
of martyrdom. they were blessed. Such a one was Said ibn Mu'~, the chief of the Aus
tribe, the intrepid standard-bearer of Islam, who died of a wound he had received in the
Battle of the Trench. Other heroes fought valiantly and lived, always ready to lay down
their lives. Both classes were staunch: they never changed or wavered.

- 1246 -

rr ylj>\'1 ;J~
nt,)...

The Hypocrites if that be 3698
His Will, or turn to them
In Mercy: for Allah is
Oft-Forgiving, Most Merciful.
25. And Allah turned back
The Unbelievers for (all)
Their fury: no advantage 3699
Did they gain; and enough
Is Allah for the Believers
In their fight. And Allah
Is full of Strength,
Exalted in might. 3700
And those of the people 37111
Of the Book who aided
Them-Allah did take them
Down from their strongholds3702
And cast terror into

3698. Before Allah's Mercy there is always room for repentance and forgiveness,
even after treason and crime; but the forgiveness will be according to Allah's Will and
Plan, which will judge the penitent's sincerity and capacity for good to the nicest degree
in his favour. Cf. also xxxiii. 17 above.
3699. In spite of the mighty preparations and the great forces which the Makkans
in concert with the Central Arabian Bedouins. the discontented Jews, and the treacherous
Hypocrites, brought to the siege of Madinah, all their plans were frustrated. Their fury
availed them nothing. They departed in hot haste. This was their last and dying effort.
The initiative thereafter lay with the forces of Islam.
3700. For the meaning of 'Aziz, see n. 2818 to xxii. 40
3701. The reference is to the Jewish tribe of the Banu Qurai~. They counted among
the citizens of Madinah and were bound by solemn engagements to help in the defence
of the City. But on the occasion of the Confederate siege by the Quraish and their allies
they intrigued with the enemies and treacherously aided them. Immediately after the siege
was raised and the Confederates had fled in hot haste. the Prophet turned his attention
to these treacherous "friends" who had betrayed his City in the hour of danger.
3702. The Banu Qurai~a (see last note) were filled with terror and dismay when
Madinah was free from the Quraish danger. They shut themselves up in their castles about
three or four miles to the east (or north east) of Madinah, and sustained a siege of 25
days, after which they surrendered, stipulating that they would abide by the decision of
their fate at the hands of Sa'd ibn Mu'~, chief of the Aus tribe. with which they had
been in alliance.

- 1247 -

S.33, A.7h-27
~

<JJ.rJIJ 1S.:ll=L.1 .;:1:-1

~

~

~

Their hearts, (so that)3703
Some ye slew, and some 3704
Ye made captives.
27. And He made you heirs
Of their lands, their houses,
And their goods,
And of a land which 3705
Ye had not frequented
(Before). And Allah has
Power over all things.

3703. Sa'd applied to them the Jewish Law of the Old Testament, not as strictly as
the case warranted. In Deut. xx. 10-18, the treatment of a city "which is very far off
from thee" is prescribed to be comparatively more lenient than the treatment of a city
"of those people, which the Lord thy God does give thee for an inheritance," i.e., which
is near enough to corrupt the religion of the Jewish people. The punishment for these
is total annihilation: "thou shalt save alive nothing that breatheth" (Deut. xx. 16). The
more lenient treatment for far-off cities is described in the next note. According to the
Jewish standard, then, the Banli Qura~ deserved total extermination-of men, women,
and children. They were in the territory of Madinah itself, and further they had broken
their engagements and helped the enemy.
3704. Sa'd adjudged them the milder treatment of the "far-off" cities which is thus
described in the Jewish Law: "Thou shalt smite every male thereof with the edge of the
sword: but the women and the little ones, and the cattle, and all that is in the city, even
all the spoil thereof, shalt thou take unto thyself, and thou shalt eat the spoil of thine
enemies, which the Lord thy God hath given thee" (Deut. xx. 13-14). The men of the
Qurai?:a were slain: the women were sold as captives of war; and their lands and
properties were divided among the Muhajirs.
3705. This part of the Sura is considered a prophecy. It may refer to the conquest
of Khaibar. Khaibar is a J:larrat or volcanic tract, well-watered with many springs issuing
from its basaltic rocks. It has a good irrigation system and produces good harvests of grain
and dates in its wet valleys, while the outcrop of rocks in the high ground affords sites
for numerous fortresses. In the holy Prophet's time there were Jewish colonies settled
here, but they were a source of constant trouble especially after Siege of Madinah. It
became a nest of aU the hostile Jewish elements expelled for their treachery from
elsewhere. Its capital, Khaibar, is about 90 miles due north of Madinah. Its inhabitants
offered some resistance, and J:ladhrat 'Ali, though he had just risen from a bed of illness,
performed prodigies of valour. After its surrender, a land settlement was made, which
retained the cultivators of the soil on the land, but brought them under control, so that
no further focus of active hostility should remain near Madinah. The terms of the
settlement will be found in Waqidi.

- 1248 -

J-21

SECTION 4.
28. 0 Prophet! say
To thy Consorts:
"If it be that ye desire
The life of this world,
And its glitter,-then come!37()()
I will provide for your
Enjoyment and set you free
In a handsome manner.
But if ye seek Allah
And His Messenger, and
The Home of the Hereafter,

3706. We now come to the subject of the position of the Consorts of Purity (azwilj
mu!ahharilt), the wives of the holy Prophet. Their position was not like that of ordinary
women or ordinary wives. They had special duties and responsibilities. The only youthful
marriage of the holy Prophet was his first marriage-that with l:Iadhrat Khadija, the best
of women and the best of wives. He married her fifteen years before he received his call
to Prophethood; their married life lasted for twenty-five years, and their mutual devotion
was of the noblest, judged by spiritual as well as social standards. During her life he had
no other wife, which was unusual for a man of his standing among his people. When
she died, his age was 50, and but for two considerations, he would probably never have
married again, as he was most abstemious in his physical life. The two considerations
which governed his later marriages were: (1) compassion and clemency, as when he
wanted to provide for suffering widows, who could not be provided for in any other way
in that stage of society; some of them, like Sauda, had issue by their former marriage,
requiring protection; (2) help in his duties of leadership, with women, who had to be
instructed and kept together in the large Muslim family, where women and men had
similar social rights. l:Iadhrat 'Aisha, daughter of l:Iadhrat Abu Bakr, was clever and
learned, and in l;Iadith she is an important authority on the life of the Prophet. J:ladhrat
Zainab, daughter of Khuzaima, was specially devoted to the poor; she was called the
"Mother of the Poor". The other Zainab, daughter of Ja~sh, also worked for the poor,
for whom she provided from the proceeds of her manual work, as she was skilful in
leather work. But all the Consorts in their high position had to work and assist as Mothers
of the Ummat. Theirs were not idle lives, like those of Odalisques, either for their own
pleasure or the pleasure of their husband. They are told here that they had no place in
the sacred Household if they merely wished for ease or worldly glitter. If such were the
case, they could be divorced and amply provided for.

- 1249 -

S.33, A.29-31

J-21

~J.rJ~ ~l:J,.1 ~..*I
~

Verily Allah has prepared
For the well-doers amongst you 3707
A great reward.

o Consorts of the Prophet
If any of you were guilty
Of evident unseemly conduct, 37~
The Punishment would be
Doubled to her, and that
Is easy for Allah. 3709
But any of you that is
Devout in the service of
Allah and His Messenger,
And works righteousness ,To her shall We grant
Her reward twice: 3710 and We
Have prepared for her
A generous Sustenance. 3711

3707. They were all well-doers. But being in their exalted position, they had extra
responsibility, and they had to be specially careful to discharge it. In the same way their
reward would be "great", for higher services bring higher spiritual satisfaction, though
they were asked to deny themselves some of the ordinary indulgences of this life.

3708. "Evident unseemly conduct" i.e., proved misconduct, as opposed to false
slanders from enemies. Such slanders were of no account, but if any of them had behaved
in an unseemly manner, it would have been a worse offence than in the case of ordinary
women, on account of their special position. Of course none of them were in the least
guilty.
3709. Cf xxxiii. 19 and n. 3692. The punishment in this life for a married woman's
unchastity is very severe: for fornication, public flogging with a hundred stripes, under
xxiv. 2; or for lewdness (see iv. 15) imprisonment; or stoning to death for adultery,
according to certain precedents established in Canon Law. But here the question is not
about this kind of punishment or this kind of offence. Even minor indiscretions, in the
case of women who were patterns of decorum, would have been reprehensible; and the
punishment in the Hereafter is on a higher plane, which we can scarcely understand.
3710. Twice, i.e., once as a righteous woman, and again as a Mother of the Believers,
serving the believing women and thus showing her devotion to Allah and His Apostle.
3711. Sustenance: all that is necessary to sustain her in happiness in her future life.

- 1250 -

J-22

cJJ.rJ~ <)WI ~)-I

~~~~~~~~~!>.~

~

~

of the Prophet!
Ye are not like any
Of the (other) women: 3712
If ye do fear (Allah),
Be not too complaisant
Of speech, lest one
In whose heart is
A disease should be moved
With desire: but speak ye
A speech (that is) just. 3713
33. And stay quietly in
Your houses, and make not
A dazzling display, like
That of the former Times
Of Ignorance; and establish
Regular Prayer, and give
Zakat and ob ey3714
Allah and His Messenger.
And Allah only wishes
To remove all abomination
From you, ye Members3715
Of the Family, and to make
You pure and spotless.

3712. This is the core of the whole passage. The Prophet's Consorts were not like
ordinary women, nor was their marriage an ordinary marriage, in which only personal
or social considerations enter. They had a special position and special responsibilities, in
the matter of guiding and instructing women who came into the fold of Islam. Islam is
a Way of Life, and the Muslims are a family: women have as much place in Islam as
men, and their intimate instruction must obviously be through women.
3713. While they were to be kind and gentle to all, they were to be guarded on
account of their special position lest people might misunderstand or take advantage of
their kindness. They were to make no vulgar worldly displays as in the times of Paganism.
3714. Obedience to Allah's Law sums up all duties. Regular Prayer (seeking nearness
to Allah) and Regular Charity (doing good to fellow-creatures) are mentioned as special
features of our Religion.
3715. Ahl ai-Bait: i.e. the household of the Prophet (S.A.S) which includes his wives
as well as his daughter Fapm8, his son-in-law â&#x20AC;˘Ali and his grandsons, l:Iasan and J:Iusain
generally in accordance with the narrative of Umm Salama.

- 1251 -

J-22

S.33, A.34-35
~

cJJ,;..J!J c)~l .)-1
~ !L~~ !L~~ s-~~ Jl...~.

what is
Rehearsed to you in your
Homes, of the Signs of Allah
And His Wisdom:
For Allah is All-Subtle,
AII-Aware. 3717

- (',.. . : G:f;:~'>
. :i :',1 . . / .•~~"'\""
J-'='.~&-Y)~..r=-.)!-'

~ '"~

@~\~_~'L~~~\~l~:~~~\

SECTION 5.
For Muslim men and women,_37IB
For believing men and women,
For devout men and women,
For true men and women,
For men and women who are
Patient and constant, for men
And women who humble themselves,
For men and women who give 3719
In charity, for men and women
Who fast
For men and women who
Guard their chastity, and
For men and women who

3716. The verb is u~kurna, feminine gender, as referring to the Azwiij again. It means
not only "remember", but "recite", "teach", "make known", "publish", the Message
which ye learn at home from the holy Prophet, the fountain of spiritual knowledge. The
"Signs of Allah" refer specially to the verses of the Qur-an, and Wisdom to the resulting
Instruction derived therefrom.
3717. Cf xxii. 63 and n. 2844. Allah's understanding is perfect in every detail,
however minute. Therefore use His Revelation for every phase of life.
3718. Islam, or submitting our will to Allah's Will, includes all the virtues, as
particularly specified in this verse. See n. 3720.
3719. A number of Muslim virtues are specified here, but the chief stress is laid on
the fact that these virtues are as necessary to women as to men. Both sexes have spiritual
as well as human rights and duties in an equal degree, and the future "reward" of the
Hereafter.

- 1252 -

~"'"

~\cH-"Q
'..a~~~!J
-".,
..J""
f;.
....... ~

much in Allah's
remembrance 3720
For them has Allah prepared
Forgiveness and great reward.
It is not fitting
For a Believer, man or woman,
Whcn a mattcr has becn decided
By Allah and His Mcsscngcr,
To have any option
About their decision: 3721
If anyone disobeys Allah
And His Messenger, he is indeed
On a clearly wrong Path.

37. Behold! thou didst say
To one who had received
The grace of AIlah 3722
And thy favour: "Retain thou
(In wedlock) thy wife,
And fcar Allah." But thou

3720. The virtues referred to are: (1) Faith, hope, and trust in Allah, and in His
benevolent government of the world; (2) devotion and service in practical life; (3) love
and practice of truth, in thought and intention, word and deed; (4) patience and
constancy, in suffering and in right endeavour; (5) humility, the avoidance of an attitude
of arrogance and superiority; (6) charity, i.e., help to the poor and unfortunate ones in
life, a special virtue arising out of the general duty of service (No.2); (7) self-control,
typically in food, but generally in all appetites; (8) chastity, purity in sex life, purity in
motive, thought, word, and deed; and (9) constant attention to Allah's Message, and
cultivation of the desire to get nearer to Allah.
3721. We must not put our own wisdom in competition with Allah's wisdom. Allah's
decree is often known to us by the logic of facts. We must accept it loyally, and do the
best we can to help in our own way to carry it out. We must make our will consonant
to the Allah's Will.
3722. This was Zaid son of ':Iaritha, one of the first to accept the faith of Islam.
He was a freedman of the holy Prophet, who loved him as a son and gave him in
marriage his own cousin Zainab. The marriage however turned out to be unhappy. See
next note.

- 1253 -

S.33, A.37

tJJ.rJ~ &)WI ,.)-1

J-22
!>.

~

Didst hide in thy heart 3723
That which Allah was about
To make manifest: thou didst
Fear the people, but it is
More fitting that thou shouldst. 3724
Fear Allah. Then when Zaid
Had dissolved (his marriage)
With her3725
We joined her
In marriage to thee:
In order that (in future)
There may be no difficulty
To the Believers in (the matter
Of) marriage with the wives 3726
Of their adopted sons, when
The latter have dissolved
(Their marriage) with them.
And Allah's command must
Be fulfilled.

3723. Zaid's marriage with the Prophet's cousin Zainab daughter of Ja~sh did not
turn out happy. Zainab the high-born looked down upon Zaid the freedman who had
been a slave. And he was not comely to look at. Both were good people in their own
way, and both loved the Prophet, but there was mutual incompatibility and this is fatal
to married life. Zaid wished to divorce her, but the Prophet asked him to hold his hand,
and he obeyed. She was closely related to the Prophet; he had given a handsome marriage
gift on her marriage to Zaid; and people would certainly talk if such a marriage was
broken off. But marriages are made on earth, not in heaven, and it is no part of Allah's
Plan to torture people in a bond which should be a source of happiness but actually is
a source of misery. Zaid's wish-indeed the mutual wish of the couple-was for the time
being put away, but it became eventually an established fact, and everybody came to
know of it.
3724. All actual facts are referred to Allah. When the marriage is unhappy, Islam
permits the bond to be dissolved, provided that all interests concerned are safeguarded.
Apparently there was no issue here to be considered. Zainab had to be considered, and
she obtained the dearest wish of her heart in being raised to be a Mother of the Believers,
with all the dignity and responsibility of that position. See n. 3706 to xxxiii. 28 above.
3725. The 'Iddat or period of waiting after divorce (ii. 228, and n. 254) was duly
completed.
3726. The Pagan superstition and taboo about adopted sons had to be destroyed. See
xxxiii. 4-5 and notes 3671-3672 above.

- 1254 -

cJJ.rJ!J l)WI ~;.'
~

f>.

~

38. There can be no difficulty
To the Prophet in what
Allah has indicated to him3727
As a duty: It was
The practice (approved) of Allah
Amongst those of old
That have passed away. 3728
And the command of Allah
Is a decree determined. 3729
39. (It is the practice of those)
Who preach the Messages
Of Allah, and fear Him,
And fear none but Allah.
And enough is Allah
To call (men) to account. 3730
40. Muhammad is not
The father of any
Of your men, but (he is)
The Messenger of Allah,
And the Seal of the Prophets: 3731
And Allah has full knowledge
Of all things.

3727. See n. 3724 above.
3728. The next clause is parenthetical. These words then connect on with verse 39.
Among the people of the Book there was no taboo about adopted sons, as there was
in Pagan Arabia.
3729. Allah's ordering of the world is always full of wisdom. Even our unhappiness
and misery may actually have a great meaning for ourselves or others or both. H our
first Plan seems to fail, we must not murmur and repine, but retrieve the position by
adopting a course which appears to be the best possible in the light of our duties as
indicated by Allah. For Allah's Plan is framed on universal principles that cannot be
altered by human action.
3730. Our responsibility is to Allah, not to men. Men's opinions may have a bearing
on our own interpretation of duty, but when that duty is clear, our only course is to obey
Allah rather than men.
3731. When a document is sealed, it is complete, and there can be no further
addition. The holy Prophet MuJ:1ammad closed the long line of Messengers. Allah's
teaching is and will always be continuous, but there has been and will be no Prophet

- 1255 -

=

5.33, A.41-45

J-22

cJJrJ!J .;WI ~);-I

~

~

~

41. 0 ye who believe!
Remember Allah,
With much remembrance;

42. And glorify Him
Morning and evening.
He it is Who sends 3732
Blessings on you, as do
His angels, that He may
Bring you out from the depths
Of Darkness into Light:
And He is Full of Mercy
To the Believers. 3733
44. Their salutation on the Day
They meet Him will be
"Peace!"; and He has
Prepared for them
A generous Reward.
Prophet! Truly We
Have sent thee as
A Witness, a Bearer3734
Of Glad Tidings,
And a Warner,-

= after Mu~ammad. The later ages will want thinkers and reformers, not Prophets. This
is not an arbitrary matter. It is a decree full of knowledge and wisdom: "Cor Allah has
full knowledge of all things."
3732. Blessings: good wishes and mercies. Allah wishes well to all His creatures, and
His angels carry out His work, for their will is in all things His Will. His chief and
everlasting blessing is that He gives us a knowledge of the spiritual world, and helps us
towards its attainment.

3733. His Mercies are for all His creatures, but for those who believe and trust in
Him, there are special mercies, "a generous Reward" as in the next verse.
3734. The Prophet was sent by Allah in five capacities. Three are mentioned in this
verse, and the other two in the verse following. (1) He comes as a Witness to all men
about the spiritual truths which had been obscured by ignorance or superstition, or by
the dust of sectarian controversy. He did not come to establish a new religion or sect. =

- 1256 -

S.33, A.46-49
~

J-22

fJ..

46. And as one who invites
To Allah's (Grace) by His leave,3735
And as a Lamp
Spreading Light.
47. Then give the glad tidings
To the Believers, that
They shall have from Allah
A very great Bounty.3736

48. And obey not (the behests)
Of the Unbelievers
And the Hypocrites,
And disregard their insolence 3737
But put thy trust in Allah.
For enough is Allah
As a Disposer of affairs.
49. 0 ye who believe!
When ye marry believi ng women,
And then divorce them

= He

came to teach Religion. He is also a witness to Allah about men's doings and how
they receive Allah's Message: see iv. 41 and n. 560. (2) He comes as a bearer of the
Glad Tidings of the Mercy of Allah. No matter how far men may have transgressed, they
have hope if they believe, repent, and live a good life. (3) He also comes as a Warner
to those who are heedless. This life will not last. There is a Future Life, and that is allimportant. See next note.

3735. See last note. The two other capacities in which the Prophet was sent are here
specified. (4) He comes as one who has a right to invite all men to repentance and the
forgiveness of sins: but he does this, not of his own authority, but by the permission and
authority given to him by Allah. This is said lest people may deify the Prophet as they
did with other Prophets before him. The personal responsibility of each individual
remains, but the Prophet can lead him on the Right and help him. (5) The Prophet also
comes as a Light or a Lamp (SirdjJ to illuminate the whole world. In lxxi. 16 and
elsewhere the same word (Sirdj) is used for the sun. The comparison is apt. When the
sun appears, all the lesser lights pale before its light. And the Message of Islam, i.e.,
of the Universal Religion, is to diffuse Light everywhere.
3736. The light of Islam is the Biggest Bounty possible and if they truly understand
it, they should glory in it.
3737. Men of little or no Faith will often lay down the law and tell better men than
themselves what to do. In case of refusal they shower insults and injuries. No attention
is to be paid to them. It is their way. All will be right under the government of Allah.

- 1257 -

S.33, A.49-50
~

J-22

IJJ..rJ~ l)WI ~)-I

~

f),

Before ye have touched them,
No period of 'Iddat 3738
Have ye to count
In respect of them:
So give them a present,3739
And release them
In a handsome manner. 3740

~!JII~

~}:';~~~:jt;J~~j~~tt:~
~~,~

50. 0 Prophet! We have
Made lawful to thee 3741
Thy wives to whom thou
Hast paid their dowers;3742

And those whom thy
Right hand possesses out of
The captives of war whom 3743
Allah has assigned to thee;
And daughters of thy paternal
Uncles and aunts, and daughters

3738. See n. 254 to ii. 228. The 'Iddat counts for three monthly courses, or if there
are no courses, for three months: see Ixv. 4.
3739. This present is held, by some, to be in addition to the half dower due to them
under ii. 237. If the dower had not yet been fixed, the gift would presumably be larger,
and it would absorb the gift prescribed in ii. 236.
3740. The gifts should be given with good grace, and the freedom of the woman
should not be interfered with in any way. If she chooses to marry again immediately,
no obstacle should be placed in her path. On no pretext should she be allowed to remain
doubtful about her freedom.
3741. This introduces no new exemption or privilege. Verses 50-52 merely declare the
points in which, on account of the special circumstances (see n. 3706 above), the Prophet's
marriages differed from those of ordinary Muslims. This is considered under four heads,
which we shall examine in the four notes following.
3742. Head 1. Marriage with dower (iv. 4): this is the universal Muslim marriage.
The difference in the Prophet's case was that there was no limitation to the number of
four (iv. 3), and women of the People of the Book (v. 6) were not among his wives,
but only Believers. These points are not expressly mentioned here, but are inferred by
his actual practice. Obviously women who are expected to instruct other women in Islam
must be Muslims.
3743. Head 2. Women Prisoners of War: the same remark as in the last note.

- 1258 -

J-22

!JJ.rJt, <)WI ~):-I
!>

!>

!>

Of thy maternal uncles
And aunts, who migrated 3744
With thee;
And any believing woman
Who gives herself
To the Prophet if the Prophet 374S
Wishes to wed her;-this
Only for thee, and not
For the Believers (at large);
We know what We have
Appointed for them as t0 3746
Their wives and the captives
Whom their right hands
Possess;-in order that 3747
There should be no difficulty
For thee. And Allah is
Oft Forgiving, Most Merciful. 374&

3744. Head 3. These are first cousins, and not within the Prohibited Degrees of
Marriage (see iv. 23-24). These are specially mentioned here by way of limitation. None
of them could marry the Prophet unless she had performed the Hijrat with him.
3745. Head 4. A believing woman who gives herself to the Prophet: obviously this
case, like the last, is only applicable to the Prophet, and it is hedged round with the
limitation that the Prophet considers it suitable.
3746. The ordinary law of Muslim marriage will be found chiefly in ii. 221-235, iv.
19-25, iv. 34-35, and v. 6.
3747. The words "this only for thee ... right hands possess" are parenthetical, and the
words "in order that..." connect on with the previous clauses beginning with "0 Prophet,
We have made lawful.. ..wishes to wed her".
3748. Marriage is an important relationship not only in our physical life, but in our
moral and spiritual life, and its effects extend not only to the parties themselves but to
children and future generations. A number of special problems arise according to special
circumstances. Every man and woman must seriously consider all sides of the question
and must do the best in his or her power to temper instincts and inclinations with wisdom
and guidance from Allah. Allah wishes to make every one's path easy, for He is indeed
"Oft-Forgiving, Most Merciful".

- 1259 -

S.33, A.S1
~

51. Thou mayest defer (the
Of) any of them that thou
Pleasest, and thou mayest receive
Any thou pleasest: and there
Is no blame on thee if
Thou invite one whose (turn)3750
Thou hadst set aside.
This were nigher to
The cooling of their eyes,3751
The prevention of their grief,
And their satisfactionThat of all of them With that which thou
Hast to give them: 3752

3749. In iv. 3 it is laid down that more than one wife is not permissible "if ye fear
that ye shall not be able to deal justly with them". In a Muslim household there is no
room for a "favourite wife" in the sense that such a wife is recipient of favours denied
to other wives. In the special circumstances of the Prophet there were more than one,
and he usually observed the rule of equality with them, in other things as well as in the
rotation of conjugal rights. But considering that his marriages after he was invested with
the Prophetic office were mainly dictated by other than conjugal or personal
considerations (see n. 3706. xxxiii. 28), the rotation could not always be observed, though
he observed it as much as possible. This verse absolves him from absolute adherence to
a fixed rotation. There are other interpretations, but I agree with most of the
Commentators in the view I have explained.
3750. Where the rotation was for some reason interfered with, it was permissible, by
another interference with the usual rotation, to bring satisfaction to one who had been
previously set aside. This was not only permitted, but commended, as tending to remove
dissatisfaction and cheer and comfort the eyes and hearts of those who were disappointed
in their turn.

3751. Cooling the eyes: an Arabic idiom for cheering and comforting eyes which
yearn to see those they love. A verse of Zeb-un-nisaa, daughter of the Mugal Experor
Aurangzeb, may be rendered thus:
"My heart is glad whenever lover-wise
I dwell upon thy beauties and thy grace!
But how can I content my hungry eyes,
That ask continually to see thy face?"
3752. There was not much in the way of worldly goods or satisfaction that the
Prophet could give them: see xxxiii. 28 above. But he was kind, just, and true;-the best
of men to his family, and they all clung to him.

- 1260 -

J-22

S.33 , A.51-53

iJJ,;..J~ I)WI ~j-I
t>.

~

~

And Allah knows (all)
That is in your hearts: 3753
And Allah is All-Knowing,
Most Forbearing.
It is not lawful for thee
(To marry more) women 3754
After this, nor to change
Them for (other) wives,
Even though their beauty
Attract thee, except any
Thy right hand should
Possess (as handmaidens):
And Allah doth watch
Over all things.
SECTION 7.
53. 0 ye who believe!
Enter not the Prophet's houses,Until leave is given you,_3755

3753. Our human hearts, however good on the whole, may yet, in their motives, have
possibly some baser admixture. The feminine hearts are not more immune in this respect
than the masculine. But everything is known and understood by Allah. Who will in His
mercy make all allowance for our human weaknesses. His title of "Most Forbearing"
(lfa/im) also gives His devoted worshippers the cue: why should we not also forbear with
the faults and weaknesses of our neighbours and fellow-creatures?
3754. This was revealed in A.H. 7. After that the Prophet did not marry again,
except the handmaiden Mary the Copt, who was sent as a present by the Christian
Muqauqas of Egypt. She became the mother of Ibrahim, who died in his infancy.
3755. The rules of refined social ethics is as necessary to teach to-day as it was with
the rude Arabs whom the holy Prophet had to teach in his day. Those mentioned in this
verse may be briefly recapitulated thus: (1) Enter not a friend's house without pennission;
(2) if invited to dine, don't go too early; you are asked to dine, not to wait for the
preparation of the food; (3) be there at the time appointed, so that you enter when you
are expected and invited; (4) after the meal, don't get familiar with your host, especiaUy
if there is a great distance between him and you; (5) don't waste time in tittle-tattle.
causing inconvenience and perhaps annoyance to your host; (6) understand what is proper
behaviour for you: he may be too polite to ask to depart. All this has a social bearing:
respect and delicate consideration for others are among the highest virtues.

- 1261 -

S.33, A.53

For a meal, (and then)
Not (so early as) to wait
For its preparation: but when
Ye are invited, enter;
And when ye have taken
Your meal, disperse,
Without seeking familiar talk.
Such (behaviour) annoys
The Prophet he is shy
To dismiss you, but
Allah is not shy
(To tell you) the truth.
And when ye
Ask (his ladies)3756
For anything ye want,
Ask them from before
A screen: that makes
For greater purity for
Your hearts and for theirs.
Nor is it right for you3757
That ye should annoy3758
Allah's Messenger, or that
Ye should marry his widows

3756. The actual manner of showing respect to ladies may be different in different
circumstances. But it is an essential principle of good society to show the greatest
deference to them. To the "Mothers of the Believers" this respect was due in an
exceptional degree.
3757. Considering his position, the holy Prophet deserved to be respected before all
other men and nothing should be done to cause him the least harm and annoyance. This
applied not only during his life-time, but it applies now, because his teaching and
personality are alive to us. It was not fitting that his widows, both for their own position
and for the position of the Prophet, should be married by other men after him. And this
mark of respect was duly observed in history.

3758. "Annoy": A~a (IV) may equally mean: to vex, to cause hurt or injury, to
insult, to ill-treat by slander or unseemly conduct, or hurt the feelings of (some one).
The Prophet came with a divine mission to teach and reclaim the world, and he is entitled
to the respect of all, even of those who do not consciously acknowledge his mission. for
his mission works constantly like the forces of nature. In a minor degree the "Mothers
of the Believers" are also entitled to respect.

- 1262 -

5.33, A.53-55
~

cJJ..rJt, <)WI ,.):-1

n' ylr~1 oJ-""

~_(\~rI~_I~D

!}

~

After him at any time.
Truly such a thing is
In Allah's sight an enormity.
Whether ye reveal anything3759
Or conceal it, verily
Allah has full knowledge
Of all things.
55. There is no blame
(On those ladies if they
Appear) before their fathers 3760
Or their sons, their brothers,
Or their brothers' sons,
Or their sisters' sons,
Or their women,
Or the (slaves) whom
Their right hands possess.
And, (ladies), fear Allah;
For Allah is Witness
To all things.

3759. Respect or opposition may be shown overtly or in devious hidden ways. All
good and evil are open before Allah, and He will take due account of everything.
3760. This refers back to the J:lijab (screen) portion of verse 53 above. The list of
those before whom the Prophet's wives could appear informally without a screen is their
fathers, sons, brothers, brothers' or sisters' sons, serving women, and household slaves
or servants. Commentators include uncles (paternal and maternal) under the heading
"fathers". "Their women" is held to mean all women who belonged to the Muslim
community: other women were in the position of strangers, whom they received not so
intimately, but with the formality of a screen as in the case of men. Compare with this
list and the wording here the list and the wording in xxiv. 31, which applies to all Muslim
women. [n the list here, husbands and husbands' relatives are not necessary to be
mentioned, as we are speaking of a single household, that of the central figure in Islam:
nor men-servants nor children, as there were none. In the wording, note that for Muslim
women generally, no screen or ijijab (Parda) is mentioned, but only a veil to cover the
bosom, and modesty in dress. The screen was a special feature of honour for the
Prophet's household, introduced about five or six years before his death.

- 1263 -

J-22

S.33, A.56-59

cJJ,;.JtJ ÂŤjWI 6;J:-1
~

~

YT ~Ij>~I 0J"..~~~~

56. Allah and His Angels,
Send blessings on the Prophet:3761
o ye that believe!
Send ye blessings on him,
And salute him
With all respect.

Those who annoy3762
Allah and His MessengerAllah has cursed them
In this world and
In the Hereafter,
And has prepared for them
A humiliating Punishment.
58. And those who annoy
Believing men and women
Undeservedly, bear (on
themselves)3763
A calumny and a glaring sin.
SECfION 8.
59. 0 Prophet! Tell
Thy wives and daughters,

3761. Allah and His angels honour and bless the holy Prophet as the greatest of men.
We are asked to honour and bless him all the more because he took upon himself to
suffer the sorrows and afflictions of this life in order to guide us to Allah's Mercy and
the highest inner Life.

3762. Cf. n. 3758 above.
3763. Cf. iv. 112. In that passage we were told that anyone who was himself guilty
but accused an innocent man of his guilt, was obviously placing himself in double
jeopardy; first, for his own original guilt, and secondly for the guilt of a false accusation.
Here we take two classes of men instead of two individuals. The men and women of faith
(if they deserve the name) and doing all they can to serve Allah and humanity. If they
are insulted, hurt, or annoyed by those whose sins they denounce, the latter suffer the
penalties of a double guilt, viz., their sins to start with, and the insults or injuries they
offer to those who correct them. Instead of resenting the preaching of Truth, they should
welcome it and profit by it.

- 1264 -

~

J-22

lJJ.rJ!J ~Wl ~):-'
~

I>

I>

And the believing
That they should cast
Their outer garments over 3765
Their persons (when out of doors):
That is most convenient,
That they should be known 3766
(As such) and not molested.
And Allah is Oft-Forgiving,3767
Most Merciful.
Truly, if the Hypocrites,
And those in whose hearts
Is a disease, and those who
Stir up sedition in the City,3768
Desist not, We shall certainly
Stir thee up against them:
Then will they not be
Able to stay in it
As thy neighbours
For any length of time:

3764. This is for all Muslim women, those of the Prophet's household, as well as the
others. They were asked to cover themselves with outer garments when walking out of
doors.
3765. Jilbiib, plural Jaliibib: an outer garment; a long gown covering the whole body,
or a cloak covering the neck and bosom.

3766. The object was not to restrict the liberty of women, but to protect them from
harm and molestation. In the East and in the West a distinctive public dress of some
sort or another has always been a badge of honour or distinction, both among men and
women. This can be traced back on the earliest civilisations. Assyrian Law in its palmiest
days (say, 7th century B.C.), enjoined the veiling of married women and forbade the
veiling of slaves and women of ill fame: see Cambridge Ancient History, III. 107.
3767. That is, if a Muslim woman sincerely tries to observe this rule, but owing to
human weakness falls short of the ideal, then "Allah is Oft-Forgiving, Most Merciful".
3768. It was necessary to put down all kinds of unseemly conduct in the Prophet's
City. And here is the warning in the plainest terms. And the warning had its effect. The
"Hypocrites" were men who pretended to be in Islam but whose manners and morals
were anti-Islamic. Those "with diseased hearts" may have been the ones that molested
innocent women. "Those who stirred up sedition" put false rumours in circulation to
excite the crowd. Alasl we must ask ourselves the question: "Are these conditions present
among us to-day?"

- 1265 -

S.33, A.61-65

J-22

cJJ~~ l)~1 ~;':-I

b:.

f)

61. They shall have a curse3769

On them: wherever they
Are found, they shall be
Seized and slain.
62. (Such was) the practice
(Approved) of Allah among those377o
Who lived aforetime:
No change wilt thou find
In the practice (approved)
Of Allah.

Men ask thee concerning
The Hour: say, "The knowledge377I
Thereof is with Allah (alone)":
And what will make thee
Understand?-perchance
The Hour is nigh!
64. Verily Allah has cursed
The Unbelievers and prepared
For them a Blazing Fire,65. To dwell therein for ever:
No protector will they find,
Nor helper.

3769. They will be deprived of the blessing and guidance of Allah. They sought to
cause disorder in Allah's world-moral as well as material; but they will themselves be
destroyed. Those who become outlaws, rebels against the Law, will themselves be
destroyed by the Law.
3770. The Jewish law was much more severe: see notes 3703 and 3704 to xxxiii. 26.
That severity is mitigated in Islam. But it is a universal principle that any element which
deliberately refuses to obey law and aggressively tries to subvert all order in society,
secretly and openly, must be effectively suppressed, for the preservation of the life and
health of the general community.
3771. Cf. vii. 187 and n. 1159, where the idea is further explained. The knowledge
of the Final Hour is with Allah alone. The fact of its coming is certain; the exact time
when it will come has not been revealed. If it were, it would disturb our thoughts and
life. "Heavy were its burden through the heavens and the earth." But at any given
moment it cannot be far distant. In theological language, each individual's death is a Final
Hour, a Qiytimat Sugra (Lesser Day of Judgment). In that sense it is not the same for
all individuals, and is certainly always near.

- 1266 -

S.33, A.66-69
!1.

~

66. The Day that their faces
Will be turned over3772
In the Fire, they will say:
"Woe to us! would that
We had obeyed Allah
And obeyed the Messenger!"
And they would say:
"OUf Lord! We obeyed
OUf chiefs and our great ones,
And they misled us
As to the (right) path.
68. "Our Lord! Give them
Double Chastisement3773
And curse them
With a very great Curse!"
SECTION 9.
69. 0 ye who believe!
Be ye not like those
Who hurt Moses,3774
But Allah cleared him
Of the (calumnies) they

3772. The face is the expression of their Personality, their Self; and turning upside
down is a sign of degradation and ignominy. When the Retribution comes, the evil ones
will be humiliated, and they will wish that they had followed right guidance when they
had the chance. They will then fall to accusing their leaders who misled them. But they
forget their own personal responsibility.

3773. Cf. xxv. 69 and n. 3129, and xi. 20 and n. 1515. The double Penalty invoked
will be because (1) they went wrong themselves and (2) they misled others.
3774. The people of Moses often vexed him and rebelled against him and against
God's Law. Here the reference seems to be to Num. xii. 1-13. It is there said that Moses's
own sister Miriam and his brother Aaron spoke against Moses because Moses had married
an Ethiopian woman. God cleared Moses of the charge of having done anything wrong:
"My servant Moses is not so, who is faithful in all mine house." Miriam was afflicted
with leprosy for seven days as a punishment, after which she was forgiven, as also was
Aaron. This is the Old Testament story. The holy Prophet was also attacked because of
his marriage with Zainab bint Jattsh, but not by his own circle, his motives were of the
highest and were completely vindicated as we have seen above.

71. That He may make
Your conduct whole and sound
And forgive you your sins:
He that obeys Allah
And His Messenger, has already
Attained the great victory. 3776
72. We did indeed offer
The Trust3777 to the Heavens
And the Earth
And the Mountians;3778
But they refused3779

3775. We must not only speak the truth as far as we know it, but we must always
try to hit the right point; i.e., we must not speak unseasonably, and when we do speak,
we must not beat about the bush, but go straight to that which is right, in deed as well
as in word. Then Allah will make our conduct right and cure any defects that there may
be in our knowledge and character. With our endeavour directed straight to the goal, we
shall be forgiven our errors, shortcomings, faults, and sins of the past.
3776. This is salvation, the attainment of our real spiritual desire or ambition, as we
are on the highway to nearness to Allah.
3777. The Trust is something given to a person, over which he has a power of
disposition; he is expected to use it as directed or expected, but he has the power to
use it otherwise. There is no trust if the trustee has no power, and the trust implies that
the giver of the trust believes and expects that the trustee would use it according to the
wish of the creator of the trust, and not otherwise.
3778. Cf lix. 21, where the hypothetical sending down of the Qur-an to the
Mountains is mentioned, and it is mentioned that such Parables are put forth in order
to aid men to reflection.
3779. The Heavens, the Earth, and the Mountains, i.e., other creatures of Allah,
besides man, refused to undertake a Trust or a responsibility, and may be imagined as
happy without a choice of good or evil being given through their will. In saying that they
refused, we imply a will, but we limit it by the statement that they did not undertake
to be given a choice between good and evil. They preferred to submit their will entirely
to Allah's Will, which is All-Wise and Perfect, and which would give them far more

- 1268 -

=

S.33, A.72

J-22

~J.rJ!J ~W, ~):-I

.~~ .~_Ii
To undertake it,3780
Being afraid thereof:
But man undertook it:_3781
He was indeed unjust 3782
And foolish;-

= happiness than a faculty of choice, with their imperfect knowledge. Man was
audacious and ignorant to realise this, and the result has been that man as a race
been disrupted: the evil ones have betrayed the Trust and brought Punishment
themselves, though the good have been able to rise far above other Creation, to be
muqarrabin, the nearest ones to Allah: Ivi. 11 and Ivi. 88. What can be higher than
for any creature?

too
has
on
the
this

It follows incidentally from this that the Heavens and the Earth were created before
man was created and this is in accordance with what we know of the physical world in
science: man came on the scene at a comparatively late stage.
3780. lfamala: to undertake, bear, carry (the Trust or responsibility), to be equal to
it. This is the ordinary meaning, and the majority of Commentators construe so. But some
understand it to mean "to carry away, run away with, to embezzle (the thing entrusted);
hence to be false to the Trust, to betray the Trust." In that case the sense of verses 72-73
would be: "Allah offered the Trust to other creatures, but they refused, lest they should
betray it, being afraid from that point of view: but man was less fair to himself: in his
ignorance he accepted and betrayed the Trust, with the result that some of his race
became Hypocrites and Unbelievers and were punished, though others were faithful to
the Trust and received Allah's Mercy". The resulting conclusion is the same under both
interpretations.
3781. See ii. 30-34 and notes. Allah intended a very high destiny for man, and placed
him in his uncorrupted state even above the angels, but in his corruption he made himself
even lower than the beasts. What was it that made man so high and noble? The
differentiating quality which Allah gave man was that Allah breathed something of His
own spirit into man (xxxii. 9; xv. 29 and n. 1968; and other passages). This meant that
man was given a limited choice of good and evil, and that he was made capable of
Forbearance, Love, and Mercy. And in himself man summed up Allah's great world: man
is in himself a microcosm.
3782. Z,alum (translated "unjust") and lahul (ignorant) are both in the Arabic
intensive form; as much as to say, 'man signally failed to measure his own powers or
his own knowledge.' But Allah's Grace came to his assistance. Where man did his best,
he won through by Allah's Grace, even though man's Best was but a poor Good.
How did man generically undertake this great Responsibility, which made him
Vicegerent on earth (ii. 30)? Here comes in the doctrine of a Covenant, express or
implied, between Allah and Humanity. See vii. 172-73 and notes 1146-48 also v. 1 and
n. 682. A Covenant (Millliiq) necessarily implies Trust, and its breach necessarily implies
Punishment.

- 1269 -

J-22

~JrJ!J <)WI ~;J:I
~

- 1270 -

~

~

- 1271 -

SUra Saba 34 Ayat 1-2

1uz' 22

the City of Saba
(see verse 15).
In the name of Allah" Most Gracious,
Most Merciful.

1. Praise be to Allah, 3785
To Whom belong all things
In the heavens and on earth:
To Him be Praise
In the Hereafter:
And He is All-Wise, All-Aware.
2. He knows all that goes 3786
Into the earth, and all that
Comes out thereof; all that
Comes down from the sky3787
And all that ascends thereto
And He is the Most Merciful,
The Oft-Forgiving.

3785. All Creation declares His Praises, i.e., manifests His Mercy and Power,
Goodness and Truth-all the sublime attributes summed up in His Most Beautiful Names
(vii. 180 and xvii 110 and notes). For man, to contemplate these is in itself a Revelation.
This sentiment opens five Siiras of the Qur-an evenly distributed, viz., i., vi., xviii.,
xxxiv., and xxxv. Here the point most emphasised is that His wisdom and mercy
comprehend all things, extended in space or in time-here and everywhere, now and
evermore.
3786. An ignorant man may think that water absorbed in the soil or seed sown
beneath the sod is lost, but it replenishes numerous rills and streams, and feeds and
sustains numerous roots and forms of life, and throws up all kinds of vegetable life. So
with things that come out of the earth: who can count the myriad forms of herbs and
trees that grow and perish, and yet sustain a continuous life for ages and ages? Yet these
are symbolical of other things or entities beyond time or space, and beyond physical form.
We see the birth and death of the animal part of man: when he is buried beneath the
soil, the ignorant man thinks there is an end of him.
3787. The vapours that rise from the earth and ascend to the sky descend again as
rain and snow and as symbols of Allah's Mercy. So are the prayers of the devout and
the call of those in agony for help and light, answered by the descent of mercy and
guidance, help and light from Allah. Do not forget that, just as there is the element of
Mercy, so there is an element of Justice and Punishment.

- 1272 -

J-22

cJ-,.r.J~ c;WI ,.~,
It.

3. The Unbelievers say,3788
"Never to us will come
The Hour": saYt "Nay!
But most surely,
By my Lord,3789 it will come
Upon you;-by Him
Who knows the unseen,From Whom is not hidden
The least little atom
In the Heavens or on earth:
Nor is there anything less
Than that t or greater t but
Is in the Record Perspicuous: 3790
4. That He may reward
Those who believe and work
Deeds of righteousness: for such
Is Forgiveness and a Sustenance3791
Most Generous.

tt

3788. The last two verses prepared us to realise the position of Unbelievers in Allahts
great Universe. They are the discord in the universal hannony of Prayer and Praise. Their
existence is due to the grant of a limited free-wiD, the Trust which the Unbelievers have
betrayed (see xxxiii. 72 and notes). But they must and will be eliminated: see verse 5
below. For there is nothing more certain in the world t physical t moral t and spiritual t than
that every cause, great or small t must have its corresponding consequences.
3789. The strongest emphasis and the most perfect assurance of certainty are
indicated by reference to the authority of Allah Himself, the Ruler of the Day of
Judgment.
3790. In the symbolical language of our own human experience, a record is more
enduring than memory: in fact (if properly preserved) it is perpetual. If, further, it is
expressed in clear language, without any obscurity, it can always be read with perfect
precision and without any doubt whatever. Apply these qualities t free from human defect
to Allahts laws and decrees. They are unerring and enduring. Everything, greater or small,
will receive due recognition-a Reward for Good and a Punishment for Evil.
3791. "Sustenance": Spiritual in things spiritual, and physical in things physical. It
implies not only the satisfaction of desire t but the provision of means for sustaining the
ground won and for winning more ground in the march of progress.

- 1273 -

5.34, A.5-8

J-22

cJJ.rJIJ l)W' ~;:I:-I

~

~

~

But those who strive
Against Our Signs, to frustrate 3192
Them,-for such will be
A Chastisement of
Painful wrath.
6. And those to whom 3793
Knowledge has come see
That the (Revelation) sent down
To thee from thy LordThat is the Truth,
And that it guides
To the Path of the Exalted
(In Might), Worthy
Of all praise.
The Unbelievers say
(In ridicule): 44Shall we
Point out to you a man 3794
That will tell you,
When ye are all scattered
To pieces in disintegration,
That ye shall (then be
Raised) in a New Creation?
"Has he invented a falsehood
Against Allah, or is he

3792. Cf xxii. 51. Allah's Plan cannot be frustrated. It is those who work against
it, who will be eliminated and destroyed.

3793. Against the doubts and vain imaginings of the Ignorant is the certainty of
knowledge of the Englightened: that Allah reveals Himself, and that His Revelation is
true, and leads to the Path of true Guidance. That Path is the Path of Allah, Who, in
His infinite Love and Mercy, is Worthy of all Praise.
It is possible to connect this with the uRecord Perspicuous" in verse 3 above: 'it is
perspicuous... , for the Englightened do see... '

3794. This is a taunt against the holy Prophet, and it is applicable to all who preach
the doctrine of a Future Life. How is it possible, say the Unbelievers, that when a man's
body is reduced to dust and scattered about, the man should rise again and become a
new Creation? They add that such a preacher is inventing a deliberate falsehood or is
demented.

- 1274-

S.34, A.8-10

J-22

cJJfo'J~ .;W\ "';"
(I

"11:.

Afflicted with madness". 3795
Nay, it is those who
Believe not in the Hereafter,
That are in (real) Chastisement,
And in farthest Error.
See they not what is
Before them and behind them,
Of the sky and the earth13796
If We wished, We could
Cause the earth to swallow 3797
Them up, or cause a piece
Of the sky to fall upon them. 3798
Verily in this is a Sign
For every devotee that
Turns to Allah (in repentance).
10. We bestowed Grace aforetime
On David from Us3799
"0 ye Mountains! echo ye
Back the Praises of Allah
With him! and ye birds

3795. The answer is: the Future Life is the truest of all Truths; so far is the man
who teaches it from being demented, that it is those who deny it, that lack knowledge
and are in real jeopardy for their souls; for they persecute Truth and must not only suffer
defeat, but go farther and farther from Realities and thus suffer the worst hallucination
about the next world.
3796. The men who walk in spiritual darkness and laugh at a Hereafter have but to
observe the Power of Allah in the nature around them. He Who created the heavens
and the earth and sustains them can surely make a new Creation! And the cosmic Laws
which are so just and inevitable should surely give them an idea of the inexorable Justice
that must redress all balance.
3797. Cf. xvi. 45, and n. 2071. Who are these puny creatures-sceptics that question
the might and majesty of Allah?
3798. Cf. xxvi. 187. This was actually a challenge hurled at Shu'aib and a shower
of ashes and cinders came from above and overwhelmed the challengers!
3799. Cf. xxi. 79路80, and notes 2733-34. David had the gift of song and sacred music,
and this is shown in his Psalms. All nature-hills and birds-sing and echo back the Praises

of Allah.

- 1275 -

8.34, A.IO-I2

cJJ~'" c;W\ ~):-'

J-22
~

(Also)! And We made
The iron soft for him;-38oo
11. (Commanding), "Make thou
Coats of mail, balancing weU380 I
The rings of chain armour,
And work ye righteousness;3802
For be sure I see
(Clearly) all that ye do."
12. And to Solomon (We
Made) the Wind (obedient):J80J

Its early morning (stride)
Was a month's (journey),
And its evening (stride)
Was a month's (journey);
And We made a Font 3804
Of molten brass to flow

3800. Iron or steel is hard stuff: but in the hands of a craftsman it becomes soft and
pliable, and with it can be made instruments for the defence of righteousness. These, in
the literal sense, are coats of mail, and defensive armour, and the manufacture of them
is traditionally attributed to David.
3801. Coats of chain armour have to be made with cunning art, if the chains are
to fit into each other and the whole garment is to be worn in comfort in fierce warfare.
3802. Note the transition from the singular, "make them coats of mail", to the plural
"and work ye righteousness". The first is addressed to David, who was the artificer of
defensive armour; and the second is addressed to him and his whole people. He made
the armour, but it was to be worn not only by him but all the warriors. But he and
all his people were to be careful to see that they did not deviate from the paths of
righteousness. Fighting is a dangerous weapon and may well degenerate (as it so often
does) into mere violence. They were to see that this should not happen, and they were
told that Allah was watching over them all with the personal solicitude implied in the
singular pronoun "1".

3803. Cf. xxi. 81-82, n. 2736, and xxxviii. 36-38. See also xxvii. 38-39. The winds
are swift and can cover in a short morning's or evening's flight the distance which it takes
a whole month to cover on foot or by bullock cart. In our own day, with air speeds of
400 miles and more per hour, this seems a moderate statement.
3804. In the Old Testament, II. Chronicles, Chapters iii., and iv., are described the
various costly materials with which Solomon's Temple was built, and it was furnished with
vessels, candle-sticks, lamps, censers, etc. "Solomon made all these vessels in great
abundance: for the weight of the brass could not be found out" (II. Chronicles, iv. 18).

- 1276 -

cJ.J.r-Jt, eJ~' ~'):-I
~

!J

For him; and there were
Jinns that worked in front 3805
Of him, by the leave
Of his Lord, and if any
Of them turned aside
From Our command, We
Made him taste
Of the Chastisement
Of the Blazing Fire.
13. They worked for him
As he desired, (making) Arches,3806
Images, Basons
As large as wells,
And (cooking) Cauldrons fixed
(In their places): "Exercise thanks3807
Sons of David,
But few of My servants
Are gratefu1!"
14. Then, when We decreed
(Solomon's) death, nothing showed
them

3805. See xxvii. 17, and n. 3257.
3806. MiJ}riib "(Plural MalJiirib), translated "arch", may be applied to any fine,
elevated, spacious architectural structure. As the reference here is to the Temple of
Solomon, the word "arches" is I think most appropriate. "Arches" would be structural
Ornaments in the Temple. Images would be like the images of oxen and Cherubim
mentioned in ll. Chronicles, iv. 3 and iii. 14; the Basons (II. Chronicles iv. 22) were
perhaps huge dishes round which many men could sit together and eat, according to
ancient Eastern custom, while the cooking Cauldrons or Pots (II. Chronicles, iv. 16), were
fixed in one place, being so large in capacity that they could not be moved about. Indian
readers will get some idea of them from the huge cooking Degs, which they use in the
festivals.

3807. The building of the Temple was a great event in Israelite history. They are
asked to be thankful without which all that glory and power would be out of place, and
it fell away in a few generations, with the decline of the moral spirit which was at its
back.

- 1277 -

S.34, A.14-15

)-22

<J.J.,rWlJ eJ~U -;I:-'
~

except a Iittle 3808
Worm of the earth, which
Kept (slowly) gnawing away
At his staff: so when he
Fell down, the Jinns sa~809
Plainly that if they had
Known the unseen, they
Would not have tarried
In the humiliating Chastisement
(Of their Task).
There was, for Saba,3810
Aforetime, a Sign in their
Home-land-two Gardens
To the right and to the left.

3808. This statement illustrates three points: (1) however great and glorious human
power and grandeur may be, it is only for a time, and it may fade away even before
people know of its decline; (2) the most remarkable events may' be brought to light, not
by a flourish of trumpets, but by a humble individual, unknown and unseen, who works
imperceptibly and undermines even so strong a thing as staff, on which a great man may
lean; (3) work done by men merely on the basis of brute strength or fear, as in the case
of the Jinns, will not endure. This is brought up in strong contrast against the Power
and Majesty of Allah, which will endure, which cannot be sapped, and which can only
be fully appreciated by a training of the will and heart. In the same way, in David's story
above, his mighty strength as a warrior (see ii. 251) and his skill in making armour are
only to be valued when used, as it was used, in the service of Allah, in righteous works
(xxxiv. 11).
3809. The Jinns looked upon their work as a Penalty, and so it became to them.
The people who worked at the Temple of Solomon as the People of David worked and
gloried in their work as a thanksgiving to Allah, and their work became sanctified. The
Jinns knew nothing of hidden secrets; they only saw the obvious, and had not even the
significance of the little worm that slowly gnawed away Solomon's staff.
3810. This is the same city and territory in Yemen as is mentioned in xxvii. 22: see
note there as to its location. There the period was the time of Solomon and Queen Bilqis.
Here it is some centuries later. It was still a happy and prosperous country, amply
irrigated from the Maarib dam. Its roads or perhaps its canals, were skirted by gardens
on both sides, right and left: at any given point, you always saw two gardens. It produced
fruit, spices, and frankincense, and got the name of Araby the Blest for that part of the
country.

- 1278 -

cJ.J.r-Jt, <J~' ...):-,
~~faD!I~~
!>.
~

J-22

"Eat of the Sustenance (provided)
By your Lord, and be grateful
To Him: a territory fair and happy,
And a Lord Oft-Forgivingl381I
16. But they turned away

(From Allah), and We sent
Against them the flood 3812
(Released) from the Dams,3813
And We converted their two
Garden (rows) into "gardens"
Producing bitter fruit,
And tamarisks, and some few
(Stunted) Lote-trees. 3814

3811. The land was fair to look upon; the people happy and prosperous: and they
enjoyed the blessings of Allah, Who is Gracious and does not punish small human faults
or weaknesses.
2812. Into that happy Garden of Eden in Arabia Felix (Araby the Blest) came the
insidious snake of Unfaith and Wrongdoing. Perhaps the people became arrogant of their
prosperity, or of their science, or of their skill in irrigation engineering, in respect of the
wonderful works of the Dam which their ancestors had constructed. Perhaps they got
broken up into rich and poor, privileged and unprivileged, high-caste and low-caste,
disregarding the gifts and closing the opportunities given by Allah to all His creatures.
Perhaps they broke the laws of the very Nature which fed and sustained them. The
Nemesis came. It may have come suddenly, or it may have come slowly. The pent-up
waters of the eastern side of the Yemen highlands were collected in a high lake confined
by the Dam of Mamb. A mighty flood came; the dam burst; and it has never been
repaired since. This was a spectacular crisis: it may have been preceded and followed by
slow desiccation of the country.

3813. "Arim" ( = Dams or Embankments) may have been a proper noun, or may
simply mean the great earth-works lined with stone, which formed the Maarib dam, of
which traces still exist. The French traveller T.J. Arnaud saw the town and ruins of the
Dam of Maarib in 1843, and described its gigantic works and its inscriptions: See Journal
Asiatique for January 1874: the account is in French. For a secondary account in English,
see W.B. Hanis. Journey Through Yemen, Edinburgh, 1893. The dam as measured by
Arnaud was two miles long and 120 ft. high. The date of its destruction was somewhere
about 120 A.D., though some authorities put it much later.
3814. The flourishing "Garden of Arabia" was converted into a waste. The luscious
fruit trees became wild, or gave place to wild plants With bitter fruit. The feathery leaved
tamarisk, which is only good for twigs and wattle-work, replaced the fragrant plants and
flowers. Wild and stunted kinds of thorny bushes, like the wild Lote-tree, which were =

- 1279 -

~.J~tJ cjW' ~Jd:-'

S.34, A.17-19

,.1

~!J...'>Jl..!f...I).Jl..~"='J'L\\.

17. That was the Requital
We gave them because
They ungratefully rejected Faith: 3815
And never do We give
(Such) requital except to such
As are ungrateful rejecters.
Between them and the Cities3816
On which We had poured
Our blessings, We had placed
Cities in prominent positions,
And between them We had
Appointed stages of journey
In due proportion: "Travel therein,
Secure, by night and by day."
But they said: 3817 "Our Lord!

t:..- OJ""'"

!>..

w

'" ,. "'.'"

. W~
'~<;!.u~
;...1~
,."'"

~~.

~,,"
~

~.;~r -4!~~~';

/~( .. ~\;" -~f :{t'-:'''N''''~-r:j;.:.'''

<.S~~

~~ ~..ru ~J~.

.':J

"'tUl~~\"
.~
<..:!
_~~ ~\t/a6".1i"'t
..
~U ~
...
â&#x20AC;˘

$'~

~

;-'

\"'I'I",t'"

~--~~!J

~J;j~~~~~C~~~

= good for neither fruit nor shade, grew in place of the pomegranates, the date-palms and
the grape-vines. The Lote-tree belongs to the family Rhamnacele, Zizyphus Spina Christi,
of which (it is supposed) Christ's crown of thorns was made, allied to the Zizyphus
Jujuba, or ber tree of India. Wild, it is shrubby, thorny and useless. In cultivation it bears
good fruit, and some shade, and can be thornless, thus becoming a symbol of heavenly
bliss: lvi. 28.
3815. Kalar: intensive form: "those who deliberately and continuously reject Allah
and are ungrateful for His Mercies, as shown by their constant wrong-doing.

3816. An instance is now given of the sort of covetousness on the part of the people
of Saba, which ruined their prosperity and trade and cut their own throats. The old
Frankincense route was the great Highway (imam mubin xv. 79; sabil muqim, xv. 76)
between Arabia and Syria. Through Syria it connected with the great and flourishing
Kingdoms of the Euphrates and Tigris valleys on the one hand and Egypt on the other,
and with the great Roman Empire round the Mediterranean. At the other end, through
the Yemen Coast, the road connected, by sea transport, with India, Malaya, and China.
The Yemen-Syria road was much frequented, and Madilln ~ali~ was one of the stations
on that route, and afterwards on the Pilgrim route: see Appendix No: 4 to S. xxvi. Syria
was the land on which Allah "had poured His blessings", being a rich fertile country,
where Abraham had lived: it includes the Holy Land of Palestine. The route was studded
in the days of its prosperity with many stations (cities) close to each other, on which
merchants could travel with ease and safety, "by night and by day". The close proximity
of stations prevented the inroads of highwaymen.
3817. Said: in this and other places in the Qur-an, "language" is used for thought
or deed. The Commentators call it the "language of actual facts" (zabiin ~al) as opposed
to the "language of words" (zaban qal).

- 1280 -

S.34, A.19-20

J-22

~.J~!J ~W, ~..rI:-'

!>.

!>.

!>.

!>.

Place longer distances
Between our joumey-stages,,:3818
But they wronged themselves
(therein).
At length We made them
As a tale (that is told),3819
And We dispersed them
All in scattered fragments.
Verily in this are Signs
For every (soul that is)
Patiently constant and grateful.
And on them did Satan
Prove true his idea,31l20
And they followed him, all
But a Party that believed.

3818. The covetous Saba people, in order to get more profit from travellers' supplies
by concentrating them on a few stations which they could monopolise, tended to choke
off traffic and ruin the big trade. Selfishness often runs counter to true self-interest. It
is a historical fact that the great Yemen-Syria route in Arabia declined with the decline
of Yemen. There were no doubt physical causes, but supreme above all were the moral
causes, the grasping nature of the people, and their departure from the highest standards
of righteousness.
3819. The people of Saba were given every chance. They had prosperity, skill, trade
and commerce, and a healthy and beautiful country. They also had, apparently, great
virtues, and as long as they remained true to their virtues, i.e., to the Law of Allah,
they remained happy and contented. But when they became covetous and selfish, and
became jealous of other people's prosperity instead of rejoicing in it, they fell from grace
and declined. It may be that the climate changed, the rainfall became scantier, perhaps
on account of the cutting down of hill forests; trade routes changed, on account of the
people falling off in the virtues that make men popular: behind all the physical causes
was the root-cause, that they began to worship mammon, self, greed, or materialism. They
fell into the snare of Satan. They gradually passed out of history, and became only a
name in a story. Moral: it is only Allah's Mercy that can give true happiness or
prosperity, and happiness or prosperity is only a snare unless used for the highest service
of Allah and man.

3820. Cf. xvii. 62. Satan out of arrogance had said, when he asked for respite from
the Most High: "I will bring (Adam's) descendants under my sway, all but a few." This
was now proved true on the Saba people. He had no power to force them. It was their
own will that went wrong and put them into his power.

- 1281 -

~J.rJ" tJW' ~;I:-'

S.34, A.21-23
~

~~

~~II~

21. But he had no authority
Over them,-cxcept that We
Might test the man wh0382J
Believes in the Hereafter
From him who is in doubt
Concerning it: and thy Lord
Doth watch over all things.

SECfION 3.
22. Say: "Call upon other (gods)3822
Whom ye fancy, besides Allah:
They have no power,Not the weight of an atom,In the heavens or on earth: 3823
No (sort of) share have they
Therein, nor is any of them
A helper to Allah.

"No intercession can avail
With Him, except for those3824
For whom He has granted
Permission. So far (is this

3821. Might test: the word in the original is might know. It is not that Allah does
not know all. Why does He want to test? It is in order to help us subjectively, to train
our will, to put us definitely the question, "Will you obey Allah or other than Allah?"
Cf. n. 467 to iii. 154.

3822. Other objects of worship, such as Self, or Money, or Power, or things we
imagine will bring us luck or prosperity, though they can do nothing of the kind.
3823. The false gods have no power whatever either in heaven or on earth, either
in influencing our spiritual life or our ordinary worldly life. To suppose that they have
some share, or that they can give some help to Allah, even though Allah is Supreme,
is both false and blasphemous. Allah is One and Supreme, without sharer, helper, or
equal.
3824. Cf. xx. 109, n. 2634, where I have explained the two possible modes of
interpretation. Each soul is individually and personally responsible. And if there is any
intercession, it can only be by Allah's gracious permission. For the Day of judgment will
be a terrible Day, or Day of Wrath (Dies frae) according to the Latin hymn, when the
purest souls will be stupefied at the manifestation of Allah's Power. See next note.

- 1282 -

J-22

cJJ.rJ!J l)~1

• •1"'1

!>..

~):-I

rt ~ OJ""'"

••!B~fll

e~~

The case) that, when terror
Is removed from their hearts3825
(At the Day of Judgment, then)
Will they say, 'What is it
That your Lord commanded?,3826
They will say, 'That which is
True and just; and He is
The Most High, Most Great'."
Say: "Who gives you 3827
Sustenance, from the heavens
And the earth?" Say:
"It is Allah; and certain it is
That either we or ye3828
Are on right guidance
Or in manifest error!"
25. Say: "Ye shall not be
Questioned as to our sins,3829

3825. "Their hearts": the pronoun "their" is referred to the angels nearest to Allah.
On the Day of Judgment there will be such an irresistible manifestation of Power that
even they will be silent for a while, and will scarcely realise what is happening. They
will question each other, and only thus will they regain their bearings. Or "their" may
refer to those who seek intercession.
3826. In their mutual questionings they will realise that Allah's Judgment, as always,
is right and just.
3827. There are six propositions introduced here with the word "Say", at verses 22,
24, 25, 26, 27, and 30. They clearly explain the doctrine of Unity (verse 22), the Mercy
of Allah (verse 24), man's Personal Responsibility (verse 25), the Final Justice of Allah
(verse 26), Allah's Power and Wisdom (verse 27), and the Inevitability of the Judgment,
by which true values will be restored (verse 30).
3828. Right and Wrong, Good and Evil, are incompatible, one with another. In this
matter we can make no compromise. It is true that in men there may be various degrees
of good or evil mixed together, and we have to tolerate men as our fellow-creatures, with
all their faults and shortcomings. But this does not mean that we can worship Allah and
Mammon together. Wrong is the negation of Right as light is of darkness. Though there
may be apparently varying depths of darkness, this is only due to the imperfection of
our vision: it is varying strengths of light as perceived by our relative powers of sight.
So we may perceive the Light of Allah in varying degrees according to our spiritual vision.
But in simple questions of Right or Wrong, we are faced by the Categorical Imperative.
3829. Therefore do not persecute us, or bring personal animus to bear on us. We
must do our duty in declaring the universal Message, which is for you as much as for us.

- 1283 -

uJ~~ I)W' ~,;.J:-I

J-22

8.34, A.25-29

~

~

Nor shall we be questioned
As to what ye do."
Say: "Our Lord will gather us
Together and will in the end
Decide the matter between us
(And you) in truth and justice: 383o
And He is the One to decide,
The One Who knows all."
27. Say: "Show me
Ye have joined
As partners: by
(Can ye). Nay,
The Exalted in
The Wise."

those whom
with Him
no means
He is Allah,3831
Power,

28. We have not sent thee
But as a (Messenger)3832
To all mankind, giving them
Glad tidings, and warning them
(Against sin), but most men
Know not.
29. They say: "When will this
Promise (come to pass)
If ye are telling the truth?"

3830. Human controversies are vain and inconclusive. If you put your trust in Allah
and we put our trust in Allah, we belong to one Brotherhood, and we shall see the
perfect Truth finally when the Time comes.
3831. Wisdom and Power only belong to Allah. If you put your trust in other things,
they will fail you, because they do not exist-as objects of worship. AU else that you set
your hearts upon will and must fail you, because they cannot in any wise be brought into
rivalry with Allah.
3832. Allah's Revelation, through the holy Prophet, was not meant for one family
or tribe, one race or set of people. It was meant for all mankind, to whom, if they turn
to Allah, it is a Message of the glad tidings of His Mercy, and if they do not tum to
Him, it is a warning against sin and the inevitable Punishment. That the Punishment does
not come immediately (as far as they perceive) is no reason for doubting it. It has been
declared in clear and unequivocal terms, and nothing can be more certain. Why delay?
Why ask carping questions? Why not profit by the Message, tum to Allah in repentance,
and bring forth the fruits of righteousness?

- 1284 -

J-22

S.34, A.30-3!

~J.r.J!J

<)W, ~);-'

-~~~ ~
30. Say: "The appointment to you
Is for a Day, which ye
Cannot put back for an hour3833
Nor put forward."

SECTION 4.
31. The Unbelievers say:

"We shall neither believe
In this scripture nor in (any)
That (came) before it. ,,3834
Couldst thou but see when
The wrong-doers will be made
To stand before their Lord,
Throwing back the word
(of blamef835
On one another! Those who
Were deemed weak will say
To the arrogant ones: 3836
"Had it not been for you,
We should certainly
Have been believers!"

3833. When that Day actually arrives, your period of probation will have passed. It
will be too late. Now is the time for action.
3834. To the Pagans all scriptures are taboo, wheth~r it be the Qur-an or any
Revelation that came before it. The people of the Book despised the Pagans, but in their
arrogant assumption of superiority, prevented them, by their example, from accepting the
latest and most universal Scripture when it came in the fonn of the Our-an. This relative
position, of men who fancy themselves on their knowledge, and men whom they depise
but exploit and mislead, always exists on this earth. I have mentioned the people of the
Book and the Pagan Arabs merely by way of illustration.
3835. One disbelief is as bad as another. There is little to choose between them. But
when the final account will be taken, there will be mutual recriminations between the
one and the other.
3836. The Pagans will naturally say to the people of the Book: "You misled us; you
had previous Revelations, and you should have known how Allah sent His Messengers;
had it not been for your bad example, we should have received Allah's Revelation and
become Believers." Or the humble followers will say this to their leaders, or those less
gifted will say to those by whom they were misled and exploited. The dichotomy is
between such as pretentiously held their heads high in the world and such as they profited
by but held in contempt.

- 1285 -

).34, A.32-34

32. The arrogant ones will say
To those who had been deemed
weak:
"Was it we who kept you
Back from Guidance after
It reached you? Nay, rather,
It was ye who transgressed. ,,3837
33. Those who had been deemed weak
Will say to the arrogant ones:
"Nay! it was a plot
(Of yours) by day and by night: 3838
Behold! ye (constantly) ordered us
To be ungrateful to Allah
And to attribute equals to Him!,,3839
They are filled with remorse. 3840
When they see the Chastisement:
We shall put yokes
On the necks of the Unbelievers:
It would only be a requital
For their (ill) Deeds.
Never did We send
A Warner to a population,

3837. In the mutual reproaches between the misleaders and the misled ones, there
will be a grain of truth on both sides, and yet both were guilty in not realising their own
personal responsibility.
3838. The more intelligent ones who exploit the weaker ones are constantly plotting
night and day to keep the latter ignorant and under their thumb. They show them the
ways of Evil, because by that means they are more in their power.
3839. If aU men worshipped the true God, and none but Him, they could not on
the one hand be trampled upon, and on the other hand they could not be unjust. It is
in the worship of false ideals or false gods that alluring structures of fraud and injustice
are built up.

3840. Cf x. 54, and n. 1445. All these mutual recriminations would be swallowed
up in the general realisation of the Truth by both sides in the Hereafter. They would
be prepared openly to declare their repentance, but it would be too late. The yoke of
slavery to Evil will be on their necks. Allah's justice put it there, but what else could
it do? Their own sins will cry out against them and hold them under their yokes.

- 1286 -

8.34, A.34-37

J-22

~

cJ.J..r-Jt, ljW' ~;J:-'
~

~

~

But the wealthy ones among them 3841
Said: "We believe not
In the (Message) with which
Ye have been sent."
They said: "We have more
In wealth and in sons,3842
And we cannot be chastised".
36. Say: "Verily my Lord enlarges

And restricts the Provision3843
To whom He pleases, but
Most men know not."
SECfION 5.
37. It is not your wealth

Nor your sons, that will
Bring you nearer to US3844
In degree: but only
Those who believe and work
Righteousness-these are
The ones for whom there is

3841. Whenever the Message of Allah comes, the vested interests range themselves
against it. Worldly power has made them arrogant; worldly pleasures have deadened their
sensibility to Truth. They reject the Message because it attacks their false position.
3842. Their arrogance is openly based on their worldly power and position, their
family influence, and the strength of their man-power. Turn back again to the contrast
drawn between the arrogant ones and those whom they despised, in verses 31-33.
3843. Provision (or Sustenance): good things of all kinds in this life, material goods
as well as power, opportunities, influence, mental gifts, etc. These do not necessarily all
go to the good, nor is their denial to be interpreted to mean that it is a withdrawal of
Allah's favour. Very often the contrary is the case. Their distribution is in accordance
with the Universal Plan and Purpose, which is all-wise and all-good. But ignorant people
cannot understand this.

3844. The true test of progress in spiritual life is to be measured by other things than
material wealth and influence. What we have to ask ourselves is: are we the least bit
nearer to Allah?

- 1287 -

).34, A.37-40

J-22

cJ.".r.J\J cjW' •.rJ:'
~

~

~

multiplied Reward3845
For their deeds, while
Secure they (reside)
In the dwellings on high!3846
38. Those who strive against
Our Signs, to frustrate them,384?
Will be given over
Into Chastisement.
39. Say: "Verily my Lord enlarges
And restricts the Sustenance3848
To such of His servants
As He pleases: and nothing
Do ye spend in the least
(In His Cause) but He
Replaces it: for He is3849
The Best of those who
Grant Sustenance.

40. On the Day He will
Gather them all together,

3845. Cf. xxx. 39. All worldly good is but a shadow that will pass away. Its intrinsic
and eternal value is small. But those who work righteousness in Faith are on the true
path of self-development. The reward they will get will be infinitely more than their merits
entitle them to. For they will partake of the boundless Bounties of Allah.
3846. Their happiness will not only be great in quantity ("multiplied"), but it will
be of a specially sublime quality ("dwellings on high»), and it will endure without any
chance of its loss or diminution ("secure they reside»).

3847. Cf. xxxiv. 5, where the argument was urged that human efforts to defeat
Allah's Plan will only bring humiliation to those who indulge in them. Here the argument
is rounded off by the statement that such efforts, besides their failure, will land them
in an abyss of punishment contrasted with the "dwellings on high" of the blessed ones.
3848. Cf. xxxiv. 36 above, and n. 3843.
3849. Even in the seeming inequality of distribution of the good things of life, Allah
has a wise and merciful purpose; for nothing arises by chance. He is the best to give
us, now and evermore, just those things which subserve our real needs and advance our
inner development.

- 1288 -

S.34, A.40-43
tJ.

~

And say to the angels,385O
"Was it you that these
Men used to worship?"
41. They will say, "Glory to Thee!
Thou art our
Protector3851 - not them.
Nay, but they worshipped
The Jinns: 38S2 most of them
Believed in them."
42. So on that Day

No power shall they have
Over each other, for profit
Or harm: and We shall
Say to the wrong-doers,
"Taste ye the Chastisement38S3
Of the Fire,-the which
Ye were wont to deny!"
43. When Our Clear Signs

Are rehearsed to them,
They say, "This is only

3850. Here we have the case of the worship of angels or supposed Powers of Allah,
or supposed beneficent spirits that men turn to instead of worshipping the true God. In
fact these are mere names to the false worshippers. It is not the Good that they worship
but the Evil, which leads them astray.
3851. Wali in Arabic may mean Friend either in the sense of Protector and
Benefactor or in the sense of the Beloved. The tie of benevolence, confidence, and
friendship is implied, either active or passive. The angels first proclaim their dependence
on Allah and their need of His protection, and then disclaim any idea of their having
protected or encouraged the false worshippers to worship beings other than Allah. They
go further, and suggest that when men pretended to worship angels, they worshipped,
not angels, but linns. See next note.
3852. Jinns: see vi. 100 and n. 929. The false worshippers pretended to worship the
bright and radiant angels of good, but in reality worshipped the dark and hidden forces
of evil,-in the life around them. They trusted and believed in such forces of evil, although
such forces of evil had really no power.

3853. The supposed "rivals" of Allah-the false things whereon men set their hopes
and fears-will have no power whatever when true values are restored; and the Fire-the
Penalty-which they doubted or derided, will become the dominating real thing in their
experience.

- 1289 -

â&#x20AC;˘.34, A.43-45

J-22
~

ÂŤJJ..rJ1J ~W, ~-*'
~

~

A man who wishes
To hinder you from the (worship)3854
Which your fathers practised."
And they say, "This is
Only a falsehood invented!"
And the Unbelievers say
Of the Truth when it comes
To them, "This is nothing
But evident magic!"
44. But We had not given
Them Books which they could
Study, nor sent messengers3855
To them before thee
As Warners.

45. And their predecessors rejected
(The Truth); these have
Not received a tenth
Of what We had granted 38S6

3854. Apart from the worship of Evil in the guise of the Powers of Light, there is
another form of false worship, which depends on ancestral tradition. "Why" it is
said "should we not do as our fathers did?" They reject a new prophet of Truth simply
because his teaching does not agree with the ways of their ancestors. The answer to this
is given in verse 44 below. But meanwhile the rejectors' objection to new Truth is stated
in three forms: (1) our ancestors knew nothing of this; (2) the story of inspiration is false;
it is merely an invention; we do not believe in inspiration; (3) when in some particular
points, the new Truth does work wonders in men's hearts, they account for it by saying
it is magic. The third objection is merely traditional. What is magic? If it was merely
deception, surely the Truth has proved itself to be above deception. The second objection
is answered by the fact that the Messenger who comes with new spiritual Truth is
acknowledged to be truthful in other relations of life: why should he be false where his
preaching brings him no gain but much sorrow and persecution? For the ancestral
objection see next note.
3855. The ancestors (as in the case of the Arabs of the Times of Ignorance) had
received no revelation of the clear kind which a messenger and a Book bring them. This
is a reason for welcoming, not for rejecting new Truth.
3856. Passing to Peoples before the immediate ancestors, the People of the Book,
or the People of Saba and 'Ad and Ihamiid, had received favours and gifts, power and
wealth, ten times more than were enjoyed by the Pagan Ouraish. Yet when they turned
away from Allah's Truth, Allah turned away from them, and what terrible consequences
descended on them when they lost Allah's Grace! This should make everyone humble, =

- 1290 -

~-,.r-J!J ~W, ~;J:-I

S.34, A.45-47
~

_mm~~~1

~

~ ~

To those: yet when they rejected
My messengers, how (terrible)
Was My punishment!
SECTION 6.
46. Say: "I do admonish you
On one point: that ye
Do stand up before Allah,(It may be) in pairs,3857
Or (it may be) singly,And reflect (within yourselves):
Your Companion is not3858
Possessed: he is no less
Than a Warner to you,
In face of a terrible
Chastisement".
Say: "whatever reward do I
Ask of you: it is
Yours: my reward 3859
Is only due from Allah:
And He is Witness
To all things."

not least the posterity of Mu~ammad the Messenger if they forsake Allah's Truths! For
they have received a higher Teaching!
3857. A crowd mentality is not the best for the perception of the final spiritual truths.
For these, it is necessary that each soul should commune within itself with earnest
sincerity as before Allah: if it requires a Teacher, let it seek out one, or it may be that
it wants the strengthening of the inner convictions that dawn on it, by the support of
a sympathiser or friend. But careful and heart-felt reflection is necessary to appraise the
higher Truths.
3858. Note that in verses 46, 47, 48, 49 and 50, arguments are suggested to the
Prophet, by which he can convince any right-thinking man of his sincerity and truth. Here
the argument is that he is not possessed or out of his mind. If he is different from
ordinary men, it is because he has to give a warning of a terrible spiritual danger to the
men whom he loves but who will not understand his Message.
3859. Cf. x. 72. The second argument is that he has nothing to gain from them. His
message is for their own good. He is willing to suffer persecution and insult, because he
has to fulfil his mission from Allah.

- 1291 -

;.34, A.48-51

J-22

(),

~-,.rJt,

.;W' ..--*,

~

48. Say: "Verily my Lord
Doth cast the Truth,-386()
He that has full knowledge
Of (all) that is hidden."

49. Say:"The Truth has arrived,
3861
And Falsehood showeth not its face
And will not return
50. Say: "If I am astray,
I only stray to the loss
Of my own soul: but if
I receive guidance, it is3862
Because of the inspiration
Of my Lord to me:
It is He Who hears
All things, and is (ever) near."
51. If thou couldst but see
When they will quake
With terror; but then

3860. Allah's Truth is so vast that no man in this life can compass the whole of it.
But Allah in His mercy selects His servants on whom it is cast like a mantle. They see
enough to be able to teach their fellow men. It is through that mantle-that misssion
received from Allah-that a messenger can speak with authority to men, and this is his
third argument.
3861. The fourth argument is that the Truth is final: it does not come and go: it
creates new situations and new developments, and if by chance it seems to be defeated
for a time, it comes back and restores the true balance;-unlike Falsehood, which by its
very nature is doomed to perish: xvii. 81. The Prophet's credentials are known by the
test of Time. This was already becoming apparent to discerning eyes when this Sura was
revealed in Makkah, but it became clear to the whole world with the story of Islam's
progress in Madinah.
3862. If it could possibly be supposed that the Prophet was a self-deceived visionary,
it would affect him only, and could not fail to appear in his personality. But in fact he
was steady in his constancy and Faith, and he not only went from strength to strength,
but won the enduring and whole-hearted love and devotion of his nearest and dearest
and of those who most came into contact with him. How was this possible, unless he
had the Truth and the inspiration of Allah behind him? This is the fifth and last argument
in this passage.

- 1292 -

J-22

S.34 t A.51-54

cJ.,.r-J!J <JWI ~):-I
~

~

~~m~gill~

There will be no escape 3863
(For them), and they will be
Seized from a position
(Quite) near.
52. And they wil say,
"We do believe (now)
In the (Truth)"; but how3864
Could they receive (Faith)
From a position (so) far off

t-

53. Seeing that they did reject
Faith (entirely) before, and
That they cast3865
(Conjectures) with regard
To the unseen
From a position far off?
54. And between them
And their desires,
Is placed a barrier 3866
t

3863. After the arguments for the reality and triumph of Truth, we are asked to
contemplate the position of the opposers of Truth when Truth is established. They will
be struck with terror: for Truth is all-compelling. They will wish they could get away from
that position, but that would be impossible. They will not be able to move far; they will
be held fast to the consequences of their own earlier conduct. They will be caught quite
close to the point of their departure from Truth.
3864. They will now profess their faith in Truth, but of what value will such
profession be? Faith is a belief in things unseen: now everything is plain and open before
them. The position in which they could have received Faith is left far off behind them,
when Truth was struggling and asked for help or asylum, and they cruelly, arrogantly,
insultingly repudiated Truth.
3865. Not only did they reject the Truth of the Unseen (the true Reality), but they
spread all sorts of false and malicious insinuations at the preachers of Truth, calling them
dishonest men, liars, hypocrites, and so on. They did it like a coward taking up a sneaking
position far from the fight and speeding arrows at a distant target.
3866. What they desire is to suppress Truth and to indulge in the satisfaction of their
own evil, selfish motives. They will be baulked in both, and that itself will be their
anguish and punishment. That has always been the law in the eternal struggle between
Right and Wrong. All partisans of such narrow cliques have always suffered the same fate.

- 1293 -

- 1294-

INTRODUCTION TO sORAT Fii~r, 35.
See Introduction to the last Sura.
This Sura deals with the mystery of Creation and its maintenance, with
various forces typified by the wings of Angels. Whether we look to outer nature
or to man, Allah's Grace proclaims His Glory, and protects His votaries from
Satan.
It is early Makkan Sura.

Summary.-The forces which maintain Creation, were themselves created
by Allah, to Whom alone all praise is due: all else is naught (xxxv. 1-26).

All good is from Allah: who then will choose Evil, and reach the doom
that goes with Satan? (xxxv. 27-45).

- 1295 -

Siira

Patir

35

Juz' 22

!J:.

!J:.

or The Originator of Creation;
or Maliiika, or The Angels.

1B(~~BtI

In the name of Allah, Most Gracious,
Most Merciful.

~\~I~,.

-~:路:.

1. Praise be to Allah, 3869
The Originator of387o
The heavens and the earth,
Who made the angels3871
Messengers with wings,Two, or three, or four (Pairs):
He adds to Creation 3872
As He pleases: for Allah
Has power over all things.
2. What
Doth
None
What

Allah out of His Mercy
bestow on mankind
can withhold:
He doth withhold,

3869. See n. 3785 to xxxiv. 1. When we praise Allah, it means that we understand
and bring to mind that His glory and power are exercised for the good of His Creation,
and this is the subject-matter of the Sura.
3870. As man's knowledge of the processes of nature advances, he sees how complex
is the evolution of matter itself, leaving out the question of the origin of Life and the
spiritual forces, which are beyond the ken of experimental science. But this knowledge
itself becomes a sort of "veil of Light": man becomes so conscious of the proximate
causes, that he is apt, in his pride, to forget the primal Cause, the ultimate hand of Allah
in Creation. And then, creation is such a complex process: see some of the ideas involved
explained by different words in n. 120 to ii. 117. The word fa!ara here used means the
creation of primeval matter, to which further creative processes have to be added by the
hand of Allah, or Allah "adds to His Creation as He pleases", not only in quantity, but
in qualities, functions, relations and variations in infinite ways.
3871. They are Messengers or Instruments of Allah's Will, and may have a few or
numerous Errands entrusted to them. Cf the description of the Spirit of Inspiration in
xxvi. 193, and of the spirits or angels for executing the Commands of Allah in lxxix. 1-5.
3872. See n. 3870 above, where the complexities of the creative processes is referred
to Allah's creation did not stop at some past time: it continues, for He has all power,
and His mercies are ever poured forth without stint.

- 1296 -

J-22

None can grant, 3873
Apart from Him:
And He is the Exalted
In Power, Full of Wisdom.
3. 0 men! Remember
The grace of Allah unto you!
Is there a Creator, other3874
Than Allah, to give you
Sustenance from heaven
Or earth? There is
No god but He: how
Then are ye perverted?
4. And if they reject thee,
So were messengers rejected 3875
Before thee: to Allah
All affairs are returned
5. 0 men! certainly
The promise of AlIah 3876

3873. As Allah is the Creator and Sustainer of all beings and things, so does His
kindness extend to all Creatures. No one can intercept Allah's mercies and gifts. Whatever
is His Will and Plan and Purpose He can and does carry out. And if from any creature
He withholds any particular gifts, there is no other person or power that can give those
gifts. But such withholding is not arbitrary. He is full of wisdom and goodness, and every
act of His, whether He withholds or gives, is full of kindness and mercy to His creatures.
3874. As the primal Cause of all things is Allah, an appeal is made to man to turn
to Allah instead of running after false fancies. Allah is not only the source, but the centre
of all life and activity, and all affairs return to Him. The world is sustained, and human
life is sustained, by Allah's grace and providence. "Sustenance" is to be taken, in Quranic
language, for all that helps to maintain and develop every aspect of life, physical and
spiritual. It would be the height of folly, then, for man to ignore Allah's gracious
Message, as explained in His Revelation.
3875. And yet there will be human perversity which will reject the True and accept
the False. The prophet of Allah is not discouraged by this, as everything ultimately
returns to Allah, and we must trust to His Wisdom in His Universal Plan.
3876. In verse 3 above the appeal was on the basis of the Past and the Present: now
the appeal is on the basis of the Future. Allah's grace has promised us the Garden of
Bliss; His justice has promised us the Fire of Suffering. Both promises are certain to be
fulfilled. On which side shall we range ourselves?

- 1297 -

8.35, A.5-8

~J~'" ~~, ~):-'

JÂˇ22
~

!>,

Is true, let not then
This present life deceive you, 3877
Nor let the Chief Deceiver
Deceive you about Allah.
6. Verily Satan is an enemy
To you: so treat him3878
As an enemy. He only
Invites his adherents,
That they may become
Companions of the Blazing Fire.
7. For those who reject Allah, 3879
Is a terrible Chastisement but
For those who believe
And work righteous deeds,
Is Forgiveness, and
A magnificent Reward.
SECTION 2.
8. Is he, then, to whom
The evil of his conduct
Is made alluring, so
That he looks upon it 3880

3877. Ct. xxxi. 33 and n. 3624. The deception of Evil takes two forms. (1) The
seductive temptations of this world may deceive us into forgetting the Hereafter. (2) The
Arch-Enemy himself may so blind our vision that we may say with him, "Evil! be thou
my good!" We may be misled by easy stages. Are we on our guard?
3878. Evil is our enemy and should be treated as such. It is really foreign to our
nature, however much it may disguise itself to deceive us as our friend, or a part of our
own nature. Personifying the Spirit of Evil, we may say that he wants us to share in his
own damnation. Shall we allow ourselves to fall into his snare?
3879. To reject Allah is to reject all the good which He has implanted in our nature.
Are we going to be false to the true Pattern according to which He created us, and suffer
the consequences? Or are we going to be true to that Pattern and achieve the high and
noble Destiny intended for us?

3880. Cf. n. 3877 above. When a stage is reached at which a man accepts Evil as
his Good, his case is hopeless. Can such a man profit by preaching or guidance? He has
himself deliberately rejected all guidance. Such a man is best left to stray. Perhaps, even
in the paths in which he is straying, some sudden flash of light may come to him! That

â&#x20AC;˘ 1298 -

=

8.35, A.8-10
~

As good, (equal to one
Who is rightly guided)?
For Allah leaves to stray
Whom He wills, and guides
Whom He wills. So
Let not thy soul be vested
In regret for them
For Allah knows well
All that they do!
It is Allah Who sends

Forth the Winds, so that
They raise up the Clouds,3881
And We drive them
To a land that is dead,
And revive the earth therewith
After its death: even so
(Will be) the Resurrection!
If any do seek

For glory and power ,_3882

= may

be as Allah wills in His holy and wise Purpose and Plan. But the prophet of Allah
is not to worry or feel disheartened by such men's attitude. He must go on tilling the
soil that is open to him. For Allah's Plan may work in all sorts of unexpected ways, as
in the allegory in the next verse.

3881. The allegory here is double. (1) Dry, unpromising soil may seem to all intents
and purposes dead; there is no source of water near; moisture is sucked up by the sun's'
heat in a far-off ocean, and clouds are formed; winds arise; it seems as if the wind
"bloweth as it listeth", but it is really Allah's Providence that drives it to the dead land;
the rain falls, and behold! there is life and motion and beauty everywhere! So in the
spiritual world, Allah's Revelation is His Mercy and His Rain; there may be the individual
resurrection (Nushur) or unfolding of a soul. (2) So again, may be the general
Resurrection (Nushur), the unfolding of a new World in the Hereafter, out of an old
World that is folded up and dead (Takwfr, S. Ixxxi).
3882. Good and Evil are to be distinguished sharply. No good is ever lost: it goes
up to Allah. The humblest Good, in word or deed, is exalted to high rank. If man seeks
for mere glory and power, there is no such thing apart from Allah. But seeking Allah,
we attain to the highest glory and power.

- 1299 -

S.35, A.lO-11

J-22

<JJ~\" ~WI 10):-1

!>.

~~

~~-~

To Allah
All glory and power.
To Him mount up
(All) Words of Purity:
It is He Who exalts
Each Deed of Righteousness.
Those that lay Plots38!l3
Of Evil,-for them
Is a Chastisement terrible;
And the plotting of such
Will be void (of result).
And Allah did create 3884
You from dust;
Then 38s5 from a sperm-drop;
Then He made you
In pairs. And no female
Conceives, or lays down
(Her load), but with His
Knowledge. Nor is a man
Long-Jived granted length
Of days, nor is a part
Cut off from his life,
But is in a Book 38!l6

3883. It is the nature of Evil to work underground, to hide from the Light, to plot
against Righteousness; but Evil inevitably carries its own punishment. Its plots must fail
miserably. And eventually Evil itself is to be blotted out.

3884. Cf xviii. 37 and n. 2379; xxii. 5 and n. 2773; and xxx. 20, and n. 3524. Here
the argument is that man's physical origin is lowly: his physical body is but dust; his lifesperm issues from a part of his body which he hides and considers as a place of shame;
and the mystery of sex shows that no one individual among mankind is sufficient in
himself. Glory and power and knowledge are not in him, but in Allah, from Whom alone
he derives any glory, or power, or knowledge that he possesses.
3885. "Then" in this and the following clause refers, not to stages of time, but to
stages in the argument. It is almost equivalent to "further", "also", and "in addition".
3886. Things that appear most secret and mysterious to man are all known and
ordained by Allah. They are all subject to Allah's Laws and Decrees. The mystery of
human birth (see n. 3625 to xxxi. 34), the mystery of sex, the mystery of Life and Death
and many other things, seem to man inexplicable. But they are all ordained by Allah,
and their reasons are fully known to Him.

-1300-

S.35, A.11-13
tJ:

Nor are the two seas alike,_3888
The one palatable, sweet,
And pleasant to drink,
And the other, salt
And bitter. Yet from each
(Kind of water) do ye
Eat flesh fresh and tender,3889
And ye extract ornaments3890
To wear; and thou seest
The ships therein that plough
The waves, that ye may
Seek (thus) of the Bounty
Of Allah that ye
May be grateful.
He merges Night into Day,3891
And He merges Day

3887. Man's knowledge may be acquired laboriously and may be a burden to him.
Allah's knowledge is different; it is not task or burden to Him. Cf. xxxiii. 19 and 30.
3888. See xxv. 53 and notes 3111 and 3112. The great salt Ocean with its seas and
gulfs is all one: and the great masses of sweet water in rivers, lakes, ponds, and

underground springs are also one: and each is connected with the other by the constant
circulation going on, which sucks up vapours, carries them about in clouds or atmospheric
moisture, and again brings them condensed into water or snow or hail to mingle with
rivers and streams and get back into the Ocean.
3889. For this whole passage see xvi. 14 and notes 2034 and 2035. Both from the
sea and from rivers and lakes we get fish, of which some kinds have a flesh particularly
fresh and tender, and of a most delicate flavour.
3890. Such as pearls and coral from the sea, and such delicately tinted stones as the
'Aqiq (carnelian), the agate, the goldstone, or other varieties of quartz pebbles found in
river-beds, and considered as gems. Many such are found in the Ken river in Banda
District (in India). Some river sands also yield minute quantities of gold. In large
navigable rivers and big Lakes like those of North America, as well as in the sea, there
are highways for shipping and commerce.
3891. Cf. xxii. 61. The phases of Light in nature may have other uses. But for man
they mark periods of rest and activity, and have great influence on his physical, moral,
and spiritual life.

-1301-

S.35, A.13-14

J-22

~

Into Night, and He has
Subjected the sun and
The moon (to His Law):3892
Each one runs its course
For a term appointed.
Such is Allah your Lord: 3893
To Him belongs all Dominion.
And those whom ye invoke
Besides Him own not
A straw. 3894
14. If ye invoke them,
They will not listen
To your call, and if3!l95
They were to listen,
The cannot answer
Your (prayer). On the Day
Of Judgment they will reject 3896
Your "Partnership". And none,

3892. Cf xiii. 2. The sun and the moon mark phases of light, and serve man during
the periods of the day and the night. The sun marks the seasons, and is the source of
heat and energy and physical life for the whole solar system. The sun and the moon run
according to fixed laws, and they will continue to do so, not for ever, but for the period
appointed for their duration by Allah.

3893. Allah's might and majesty, and Allah's goodness and wisdom, having been
shown by a few examples, it follows that it is folly to seek or worship any other power
but Allah. It only throws off man into false paths, and takes him farther and farther away
from the Truth.
3894. Qi!mir: the thin, white skin that covers the date-stone. It has neither strength
nor texture, and has no value whatever. Anyone relying on any power other than that
of Allah relies on nothing whatever. The Qi{mir is worse than the proverbial "broken
reed". Cf iv. 53 and iv. 124, where the word naqir, 'the groove in a date-stone', is used
similarly for a thing of no value or significance.

3895. False or imaginary objects of worship serve no purpose whatever. They cannot
hear; if they could hear, they could not grant prayers or petitions. In fact, if they are
real creatures, such as angels or deified human beings, they will very rightly repudiate
any such worship as brings them into competition or "partnership" with Allah. See next
note.
3896. Cf x. 28 and n. 1418; also xxxiv. 40-41. No false ideas or false impressions
will remain when true values are restored. Why not then accept the Truth now in this
life, and get on to the true path of Grace?

- 1302 -

~.Jr-J!J .;WI ~.r':-I
~

1\

(0 man!) can inform
Like Him who is
All-Aware.
SECTION 3.

o

ye men! It is
Ye that have need
Of Allah: but Allah is3898
The One Free of all wants,
Worthy of all praise.

16. If He so pleased, He
Could blot you out
And bring in
A New Creation
17. Nor is that (at all)
Difficult for Allah. 3899
Nor can a bearer3900 of burdens
Bear another's burden.
If one heavily laden should
Call another to (bear) his load,
Not the least portion of it
Can be carried (by the other)

3897. None can tell you the Truth better than He Who is All-Wise and All-knowing.
Why not accept His Message and receive His guidance?
3898. What is man that Allah should care for him, instruct him, and send him special
messengers to warn him of danger and harm? It is man that depends on Allah and has
need of Him every moment of his life. Allah has no need of him, but He bestows His
Grace on him as on all His creatures, out of His unbounded Mercy and loving-kindness.
If it were Allah's Will, He could blot out man for his rebellion and create an entirely
new world.
3899. There is no limit to Allah's creative power, nor is His creative energy anything
rare or unusual. This is the force of the word 'OZ;Z here. Allah's creative energy is
exercised every moment, and it is the normal condition in the universe.
3900. Bearer:

~iimilatun:

feminine in Arabic, as referring to the soul (nafs) , as in vi.

164.

- 1303 -

5.35, A.18-21
f).

~

Even though he be nearl y3901
Related. Thou canst but
Warn such as fear
Their Lord unseen 3902
And establish regular Prayer. 3903
And whoever purifies himself
Does so for the benefit
Of his own soul; and
The destination (of all)
Is to Allah.
19. The blind and the seeing
Are not alike;3904
Nor are the depths
Of Darkness and the Light;

~ ,

~ .. ",,,,, ",.J. ~ .. "''''

~..J;J\~J'. 'oUJ\)fJ

Nor are the (chilly) shade
And the (genial) heat of the sun:

~~l;L\.q;~f1J

3901. Natural relationship may be considered as a reasonable cause or opportunity
for bearing each other's burdens. For example, a mother or a father might offer to die
for her or his child, and vice versa. But this does not apply to spiritual matters. There
the responsibility is strictly personal and cannot be transferred to another. In xxix. 13 we
are told that the misleaders "will bear other burdens along with their own"; but the
context shows that the "other" burdens are the burdens of deluding others with their
falsehoods. Both sins are their own, viz., their original sin, and the sin of deluding the
others. But the responsibility will be doubled.
3902. Bil-gaibi: unseen in the adverbial sense. The man, who, though he does not
see Allah, so realises Allah's Presence in himself as if he saw Him, is the man of genuine
Faith, and for him Allah's Revelation comes through many channels and is always fruitful.

3903. Prayer is one of the means of purifying ourselves of lower motives in life, for
in prayer we seek the Presence of Allah. But the purity which we seek is for our own
souls: we confer no favour on Allah or on any Power in the spiritual world, as some
imagine who make "gifts" to Allah. In any case the destination of all is to Allah.
3904. Now we are offered some contrasts between those who obey Allah's Law and
are thus citizens of Allah's Kingdom and those who are rebels against Allah's Kingdom
and are thus outlaws. How can they be considered alike? The godly are like those who
see, as contrasted with those who are blind; and their motives and actions are like the
purest and highest Light, contrasted with the depths of darkness; or, to take another
metaphor, their lives are like the genial and warmth-giving heat of the sun, which benefits
all who come within its influence, contrasted with the chilly shadows of gloom in which
no vegetation flourishes.

- 1304-

S.35, A.22-25

J-22

cJJ.,r..J~ I)Wl â&#x20AC;˘..rJ:l
~

~

t>.

~

22. Nor are alike those3905
That are living and those
That are dead. Allah can
Make any that He wills
To hear; but thou
Canst not make those
To hear who are
(Burried) in graves.
23. Thou art no other
Than a warner. 3906

24. Verily We have sent thee
With truth, as a bearer
Of glad tidings,3907
And as a warner:
And there never was
A people, without a warner
Having lived among them
(In the past).
25. And if they reject thee,
So did their predecessors,
To whom came their messengers
With Clear Signs,

3905. The final contrast is between the Living and the Dead; those whose future has
in it the promise of growth and fulfilment, and those who are inert and on the road to
perish. With Allah everything is possible: He can give Life to the Dead. But the human
Teacher should not expect that people who are (spiritually) dead and buried will by any
chance hear his call.
3906. The function of a Prophet is to preach Allah's Truth, to point out the right
Way, to show men the need of repentance, and to warn them against the dangers which
they incur by living a life of evil. He cannot compel them to accept the Truth or listen
to the Message.
3907. It is Allah Who sends the Revelation. While there is warning in it for the
heedless, there is good news for those who listen and repent. The warning always came
to all peoples before punishment.

- 1305 -

S.35, A.25-27

J-22

cJ.J..rJ!J C;WI ..):-1

• •~li1

~

~~• •

Scriptures3908
And the illuminating Book.
26. In the end did I
Punish those who rejected
Faith: and how (terrible)39ol)
Was My punishment.
SECfION 4.
Seest thou not that
Allah sends down rain
From the sky? With it
We then bring out produce
Of various colours.3910
And in the mountains
Are tracts white and red,3911
Of various shades of colour,
And black intense in hue.

3908. The three things here mentioned are also mentioned in iii. 184, where I have
explained the meaning in n. 490. All spiritual teaching centres round the evidences of
Allah in our lives. the sublime teaching of Prophets of Allah, and the rules and laws
which guide holy living.
3909. Cf. xxii. 44 and xxxiv. 45. The rejecters of Allah hardly realise the terrible
consequences to them individually and collectively, if Allah's grace is withdrawn from
them and they are left to perish in their own sins and wrong-doing.
3910. Everyone can see how Allah's artistry produces from rain the wonderful variety
of crops and fruits-golden, green, red, yellow, and showing all the most beautiful tints
we can think of. And each undergoes in nature the gradual shading off in its
transformation from the raw stage to the stage of maturity.
3911. These wonderful colours and shades of colours are to be found not only in
vegetation but in rocks and mineral products. There are the white veins of marble and
quartz or of chalk. the red laterite, the blue basaltic rocks, the ink-black flints. and all
the variety, shade, and gradation of colours. Speaking of mountains, we think of their
"azure hue" from a distance, due to atmospheric effects, and these atmospheric effects
lead our thoughts to the glories of clouds, sunsets. the zodiacal light, the aurora borealis,
and all kinds of Nature's gorgeous pageantry.

- 1306 -

S.35, A.28-29

J-22

cJ.J.r-Jt, cjWI ,.;:J:-I
(\

~

J'

~

28. And so amongst men
And beasts and cattle,
Are they of various colours. 3912
Those truly fear Allah,
Among His Servants
Who have knowledge: 3913
For Allah is Exalted in Might,
Oft-Forgiving.
Those who rehearse the Book
Of Allah, establish regular Prayer,
And spend (in Charity)3914
Out of what We have provided
For them, secretly and openly,
Hope for a Commerce 3915
That will never fail:

3912. In the physical shapes of human and animal life, also, we see variations in
shades and gradations of colours of all kinds. But these variations and gradations,
marvellous though they be, are as nothing compared with the variations and differences
in the inner or spiritual world. See next note.
3913. In outer nature we can, through colours, understand and appreciate the finest
shades and gradations. But in the spiritual world that variation or gradation is even more
subtle and more comprehensive. Who can truly understand it? Only Allah's servants, who
know, i. e., who have the inner knowledge which comes through their acquaintance with
the spiritual world ,-it is such people who truly appreciate the inner world, and it is they
who know that the fear of Allah is the beginning of wisdom. For such fear is akin to
appreciation and love,-appreciation of all the marvellous beauties of Allah's outer and
inner world ("Allah is Exalted in Might") and love because of His Grace and Kindness
("Oft-Forgiving"). But Allah's forgiveness extends to many who do not truly understand
Him.
3914. The man of God takes Allah's Revelation ("the Book") to heart, ever seeks
to get closer and closer to Allah ("regular Prayer"), and in doing so, is moved more and
more to practical Charity for his fellow-creatures. He is not ashamed of his Charity
("openly"), but he does not do it to be seen by men ("secretly"): he just does what is
necessary for his fellow-creatures, whether people talk about it or not.
3915. Here is a metaphor from commerce. The good man's Charity comes not merely
out of superfluities, but out of "what Allah has provided" for him. He therefore
recognises two things: (1) that his wealth (literal and metaphorical) is not his absolutely,
but that it is given to him by Allah; and (2) that he must deny himself the use of some
of it, as a merchant puts by some of his wealth to invest as capital. Only, the godly man's

- 1307 -

=

8.35, A.30-32

J-22

cJJ..rJ!J ';~I ~.,;J:-I

.I~~~

_~_~m

30. For He will pay them
Their meed, nay, He will
Give them (even) more
Out of His Bounty:
For He is Oft-Forgiving,3916
Most Ready to appreciate
(service).3917
31. That which We have revealed
To thee of the Book
Is the Truth,--eonfirming
What was (revealed) before it:
For AlJah is assuredlyWith respect to His servantsWell acquainted and 3918
Fully Observant.

Then3919 We have given
The Book for inheritance
To such of Our servants
As We have chosen:

= Commerce will never fail or fluctuate; because Allah guarantees him the return, and even
adds something to the return out of His own Bounty. That is, Allah gives more than
ever our merits deserve.
3916. No man is perfect. Everyone has his fault. But when a man tries his best in
the service of Allah, his faults are blotted out, and he is treated as if he had committed
no faults: "for Allah is Oft-Forgiving, and ready to appreciate service".

3917. Cf. xiv. 5, and n. urn for slulka,. Allah is ready to recognise, appreciate, and
reward the smallest service, without regard to the defects in that service. His gracious
acceptance is compared to "gratitude" among men.
3918. All Revelation is one. The Our-an therefore confirms the main and
uncorrupted features of previous revelations. It must be so, because Allah is fully
cognisant of the needs of every age and people; and therefore His Message, while it meets
those needs, must in essence be the same. His Messengers did not meet each other as
men; but their contact with Allah through inspiration unified their Message. And He cares
for and watches over all men, and He knows fully what their needs are, even better than
they know themselves.
3919. The force of "then" is that of finality. The Our-lm is that last Book revealed.
Or it may be here to point the contrast between "to thee" in the last verse, i.e., the
holy Prophet, in contradistinction to the People of Islam, who inherited the Book after
him.

- 1308-

J-22

But there are among them 3920
Some who wrong their own
Souls; some who fo]]ow
A middle course; and some
Who are, by Allah's leave,
Foremost in good deeds;
That is the highest Grace.
33. Gardens of Eternity will the~921

Enter: therein will they
Be adorned with bracelets3922
Of gold and pearls;
And their garments there
Will be of silk.
34. And they will say:

"Praise be to AJah,
Who has removed from us
(All) sorrow: for our Lord

3920. The custodians of the Our-an after the holy Prophet were the People of Islam.
They were chosen for the Book, not in any narrow sense, but in the sense that the Book
was given for their age and they were charged to obey it and preserve and propagate
it, so that all mankind should receive the Message. But it does not follow that they are
all true and faithful to their charge, as indeed we see too painfully around us to-day.
Just as mankind was chosen coUectively to be Vicegerents and yet some among mankind
feU into evil,-even so, some in the house of Islam fail to follow the Light given to them,
and thus "wrong their own souls". But some follow a middle course: in their case "the
spirit indeed is willing, but the flesh is weak": their intentions are good, but they have
much to learn yet of the true Muslim life and Muslim virtues. Then there is a third class:
they may not indeed be perfect, but both their intentions and their conduct are sound,
and they fonn an example to other men: they are "foremost" in every good deed. They
are so, not by their own merits, but by the Grace of AUah. And they have reached the
highest Achievement,- the salvation.
3921. "The Garden" signifies their environment: all they see about them will give them
comfort, rest, and satisfaction, and a feeling of beauty and dignity. The jewels and clothes
signify their personal external state: bere, again, everything will give them a sense of
beauty and dignity, comfort, rest, and satisfaction. And finally, most important of all,
comes their internal state, where again they will have the same sense of beauty, dignity,
comfort, rest, and satisfaction: this is indicated by their words of Praise (verses 34-35).
3922. Cf xviii. 31 and xxii. 23.

- 1309-

S.35, A.34-37

~.Jr-Jt, eJ W' ~.,;J:-'

J-22
!>.

~

~

Is indeed Oft-Forgiving
Ready to appreciate (service):3923
"Who has, out of His Bounty ~
Settled us in a Home
That will last: no toil
Nor sense of weariness3924
Shall touch us therein."
36. But those who reject (Allah)For them will be
The Fire of Hell: 3925
No term shall be determined
For them, so they should die~
Nor shall its Chastisement
Be lightened for them.
Thus do We reward
Every ungrateful one!
37. Therein will they cry
Aloud (for assistance):
"OUf Lord! Bring us out: 3926

3923. Cf above. xxxv. 30. Note how beautifully the argument is rounded off. In
verse 30 they were told that "Allah is Oft-Forgiving, Most Ready to appreciate service".
Now they have reached the Goal~ and they have found the Promise profoundly true. All
their hopes are fulfilled, and their sorrows ended.

3924. In case it should be thought that perpetual happiness might cloy or be dull,
as would be the case in this life, it is added-as the experience of those who attain that
state-that it is not so on that plane of existence. Not only is there Joy, but it remains
fresh and leads to no weariness.
3925. The "Fire" is the opposite to the "Garden". Instead of there being comfort,
rest, and satisfaction in their environment, there will be pain, suffering and anguish.
Instead of there being dignity there will be humiliation. And there wilI be no hope of
its termination or abatement, not even a hope of annihilation.
3926. Cf xxiii. 107. Not only will their surroundings be the opposite of those in
Heaven: their internal state will be one of humiliation, of piteous and fruitless appeals,
of vain regrets for a past that cannot be recaIled, and vain sights for a future whose gates
they have themselves barred. If they were sent back, they would relapse to their sins.
C!. vi. 28.

-1310-

S.35, A.37-39
~

J-22

!J..

We shall work righteousness,Yn7
Not the (deeds) we used
To do!"-"Did we not
Give you long enough life
So that he that would
Should receive admonition?
And (moreover) the warner
Came to you. So taste ye3928
(The fruits of your deeds):
For the Wrong-doers
There is no helper."
SECTION 5.
38. Verily Allah knows
(All) the hidden things
Of the heavens and the earth: Yn9
Verily He has full knowledge
Of all that is
In (men's) hearts.
39. He it is that has made
You inheritors in the earth: 3930
So, he who disbelieves
His disbelief be on

3927. Cf vii. 53. Their hankering after another chance, after having deliberately
rejected all chances, will have no basis of reason in it.

3928. They had a long enough respite for repentance and amendment. And
moreover, besides all the other sources, in nature, history, and their own hearts, by which
they could learn of the Right, they had the actual teaching and warning of a messenger
whose words spoke direct to them. In the circumstances the Penalty is only the fruit of
their own conduct.
3929. Everything that exists is known to Allah: not only concrete things, but feelings,
motives, plans. and acts of the will in the human breast.
3930. Inheritors: khalaif. In two senses: (1) as Vicegerents on earth, and (2) as
successors to previous people who forfeited their rights by wrong-doing. The honour and
dignity of (1) and the examples of the past in (2) should have kept them straight and
made them truly grateful. See also vi. 165 and n. 988.

- 1311 -

8.35, A.39-40

i).J.r-J'" ~WI _~I

J-22
!),

~

~

His own self their disbelief: 393J
But adds to the odium
For the Unbelievers
In the sight of their Lord:
Their disbelief but adds
To (their own) loss.
Say: "Have ye seen 3932
(These) 'Partners' of yours
Whom ye call upon
Besides Allah? Show me
What it is they have created
In the (wide) earth.
Or have they a share
In the heavens? Or
Have We given them a Book
From which they (can derive)
Clear (evidence)?-Nay,
The wrong-doers promise
Each other nothing but delusions.

3931. Their rejection and ingratitude only causes injury to themselves. They lose all
honour and incur odium in the sight of Allah, and they complete their own undoing.
3932. The people who enthrone in their hearts for worship anything besides Allah

may well be asked a few questions. Some of such questions are indicated in the text with
terse precision: (1) Have you seen these gods of yours? Do they exist? "Seeing" of course
does not necessarily mean physical sight. We do not see the air. but no one doubts that
it exists. And the air is a physical substance. There are forces that we know exist, but
we do not see them. To us, who have Faith, AUah is a truer Reality than anything else
that we know, including ourselves. Can the false worshippers say that of any of their false
gods? (2) Have your gods created or originated anything on earth? You may worship
power or wealth, but that is a scramble for things as between selfish men. Power or
wealth does not create new men or new worlds. (3) Have they a share in the ordering
of the heavens? Obviously your false gods fail there. (4) Or have these false gods a book
or revelation from the Supreme God, with clear evidence, to give them authority to teach
men? The Prophets or Messengers of Allah have such authority, and they bring evidence
of the One True God. The fact is that falsehood is falsehood, however much one form
of it may support another by delusions.

- 1312 -

5.35, A.41-43

J-22

~J.,r.,J~

tJ W\ ~;J:-I
~

~

~

41. It is Allah Who sustains
The heavens and the earth ,3933
Lest they cease (to function):
And if they should fail.
There is none-not oneCan sustain them thereafter:
Verily He is Most Forbearing,3934
Oft-Forgiving.

42 They swore their strongest oaths
By Allah that if a warner
Came to them, they would
Be more rightly guided
Than anyone of the nations: 3935
But when a warner came
To them, it has only
Increased their aversion.

43. On account of their arrogance
In the land and their

3933. The universe, as we know it, shows not only evidence of initial designs, but
also the working of the Creator who constantly sustains it. That is Allah. If you could
imagine that removed, what is there to keep it going? There would only be chaos.
3934. Allah's world goes on according to the laws and decrees established by Him.
There are occasional lapses and deviations on the part of His creatures. But He does not
punish every petty fault. One of His merciful qualities is that of repeated forbearance
and forgiveness.
3935. Cf. vi. 157. In the first instance this referred to the Quraish. Their attitude
to the People of the Book had been one of lofty superiority or of insincere excuses. They
twitted the Jews and Christians with deviating from their own lights and their own
revelations; and for themselves, they said they had received no direct revelation from
Allah, or they would have shown themselves the most amenable to discipline, the most
ready to follow Allah's Law. This was before the holy Prophet received his mission from
Allah. When he received it and announced it, they turned away from it. They fled from
it and put a greater and greater distance between it and themselves. But this is the way
of all sinners. They find much to carp at in others, and much to excuse in themselves.
But when all grounds for excuse are removed, they will be found, not nearer, but farther
and farther away from truth and righteousness.

- 1313 -

8.35, A.43-44

cJJ.,r.JIJ I)W' ..; ;'1

J-22
f>:.

~

~

Plotting of Evil.3936
But the plotting of Evil
Will hem in only
The authors thereof. Now
Are they but looking for
The way the ancients 3937
Were dealt with? But
No change wilt thou find
In Allah's way (of dealing):3938
No turning off wilt thou
Find in Allah's way (of dealing).
44. Do they not travel
Through the earth, and see3939
What was the End
Of those before them,Though they were superior
To them in strength?
Nor is Allah to be frustrated
By anything whatever
In the heavens
Or on earth: for He
Is All-Knowing, All-Powerful.

3936. Two causes are mentioned why the Truth is refused acceptance. (1)
Unregenerate man is arrogant, and Truth and Righteousness expose all his pretences. (2)
He hopes, by underhand plots, to undermine Truth and destroy it; but he is caught in
his own snares, while Truth marches forward triumphant.
3937. In all history, men who followed evil were dealt with in three stages by Allah:
(1) He was forbearing and merciful, and gave them respite; (2) He sent them admonition
through His Messengers, or His Signs, or His revelation; (3) He dealt out justice and
punishment. At any given moment, those given to iniquity may well be asked: "Are you
going to wait through all these stages or are you going at once to repent, obtain
forgiveness, and walk in the ways of righteousness?"
3938. Allah's Laws are fixed, and His ways of dealing with those who follow iniquity
are the same in all ages. Our human will may falter or turn away from its course, but
Allah's Will ever follows its course and cannot be turned away by any cause whatever.
3939. C/. xxx. 9. If no other argument will convince men who follow evil, let them travel
through space or time, and learn from the experience of others. Evil always came to an
evil end. Let not anyone individual or generation think that it could escape by some
special trick or power. Far wiser and more powerful men were personally brought to
account for their iniquities.

- 1314 -

8.35, A.45

J-22

cJJ.r-J1J i)~'
~

- 1315 -

.~

,.~,
~

Intro. to S. 36.

- 1316 -

sUra
~

Vii-Sin 36

22

cJ.J~!J l)WI ~):-I
~

~

~

In the name of Allah, Most Gracious,
Most Merciful.
3943
1. Ya - Sin.
2. By the Qur-an,3944
Full of Wisdom,-

3. Thou art indeed
One of the messengers,
4. On a Straight Way.

5. (It is a Revelation)3945
Sent down by (Him),
The Exalted in Might,
Most Merciful,
6. In order that thou mayest
Warn a people,
Whose fathers were
Not wamed,3946 and who
Therefore remain heedless
(Of the Signs of Allah).

3943. Some Commentators take Yd to be the vocative particle, and Sin to be the
abbreviation of Insiin, Sin being the only "Firm Letter" in the word. In that case it would
be an address to man. "0 man'" But "man" in this connection is understood to mean
the Leader of man, the noblest of mankind. Mu~ammad the Prophet of Allah. For this
Sura deals mainly with the holy Prophet and his Message. But no dogmatic assertion can
be made _about the Abbreviated Letters, for which see Appendix I, following S. ii. Yii-Sin
is usually treated as a title of the holy Prophet.
3944. The best credentials of the holy Prophet are: (1) the revelation which he
brought ("the Our-an"), and the heroic unselfish life which he led ("on a Straight Way").
The appeal is therefore made on the testimony of these two facts.
3945. The Revelation again is characterised by two attributes which we find most
helpful in contemplating about Allah. It has force and power: for Allah is Exalted in
Might and able to enforce His Will. And it brings a Message of hope and mercy; for
Allah is Most Merciful. By its characteristics we know that the Our-an is from Allah.
3946. The Ouraish had received no Prophet before, and therefore one of themselves
was made the vehicle for the universal Message to the whole world.

- 1317 -

S.36, A.7-10
~

The Word is proved true 3947
Against the greater part of them:
For they do not believe.
8.

We have put yokes 3948
Round their necks
Right up to their chins,
So that they cannot bow
Their heads.

9.

And We have put
A bar in front of them 3949
And a bar behind them,
And further, We have
Covered them up; so that
They cannot see.

10. The same is to them 3950
Whether thou admonish them
Or thou do not admonish
Them: they will not believe.

3947. Cf vii. 30, and n. 1012; also xvii. 16, and n. 2193. If people deliberately and
obstinately refuse "to believe", i.e., to receive guidance and admonition, the result must
be that Allah's grace and mercy are withdrawn from them. Their own perversity inevitably
blocks up all channels for their correction.
3948. Man's misdeeds inevitably call forth the operation of Allah's Law. The result
of man's wilful disobedience is now described in a series of metaphors. (1) Refusal of
Allah's Light means less and less freedom of action for man: the yoke of sin is fastened
round man's neck, and it gets more and more tightened, right up to the chin. (2) The
head is forced up and kept in a stiff position, so that the mind becomes befogged. Moral
obliquity taints the intellect. According to the Sanskrit proverb, "When destruction comes
near, understanding is turned upside down." According to the Latin proverb, "Whom God
wishes to destroy, He first makes demented." In other words, iniquity not only is folly,
but leads deeper and deeper into folly, narrowness of vision, and blindness to the finer
things of life. (3) This state of deprivation of Grace leads to such a decline in spiritual
vitality that the victim can neither progress nor tum back, as explained in the next verse.
3949. Their retreat is cut off and their progress is impossible. Further the Light that
should come from above is cut off, so that they become totally devoid of any hope, and
the last gleam of any spiritual understanding is extinguished in them.
3950. When the stage just described is reached, revelation or spiritual teaching ceases
to have any value for them. Why then preach? The answer is given in the verses
following.

- 1318 -

1-22

11. Thou canst but admonish 3951

Such a one as follows
The Message and fears
The Most Gracious, unseen: 3952
Give such a one, therefore,3953
Good tidings, of Forgiveness
And a Reward most generous.
12. Verily We shall give life3954
To the dead, and We record
That which they send before
And that which they leave 3955
Behind, and of all things
Have We taken account.
In a clear Book3956
(Of evidence).

3951. Cf. xxxv. 18. As far as those are concerned, who have obstinately delivered
themselves to evil. the preaching of Allah's Message has no appeal. because their own
will shuts them out. But there are others who are anxious to hear Allah's Message and
receive Allah's grace. They love Allah and fear to offend against His holy Law, and their
fear is not merely superficial but deep-seated: for while they do not yet see Allah, nor
do other people see them. they have the same sense of Allah's presence as if they saw
Him. and their religion is not a mere pose. "to be seen of men tt â&#x20AC;˘

3952. See n. 3902 to xxxv. 18. Unseen is here adverbial: their reverence for Allah
is unaffected by the fact that they do not see Him, or that other people do not observe
them, because their attitude arises out of a genuine love for Allah.
3953. To such persons the Message of Allah comes as a gospel or good news: because
it shows them the way of forgiveness for anything wrong in their past, and it gives them
the promise of a full reward in the future,-generous beyond any deserts of their own.
but arising out of Allah's unbounded Bounty.
3954. All this is possible, because there is the assurance of a Hereafter. in which Allah
will be aU-in-all, and evil will no longer bestride the world, as the term of its respite

will have expired.
3955. Our deeds. good and bad, go to AUah before us.
brought to our account; but our account will also be swelled
behind us and the consequences of our deeds. that will come
operate after our earthly life has ceased. Our moral and spiritual
much wider than as affects our own person.

They will of course be
by the example we left
into play or continue to
responsibility is therefore

3956. Cf. ii. 124 and n. 124. All our account will be exactly preserved as in a book
of record.

- 1319 -

S.36, A.13-15

J-22

cJJ~!J c)WI ~}:-I
~

13. Set forth to them,
By way of a parable,
The (story of) the Companions 3957
Of the City. Behold,
There came messengers to it.
14. When We (first) sent
To them two messengers,
They rejected them:
But We strengthened them 3958
With a third: they said,
"Truly, we have been sent
On a mission to you."
15. The (people) said: "Ye are
Only men like ourselves;3959

3957. Many of the classical Commentators have supposed that the City referred to
was Antioch. Now Antioch was one of the most important cities in North Syria in the
first century of the Christian era. It was a Greek city founded by Seleucus Nicator, one
of the successors of Alexander, about 300 B.C. in memory of his father Antiochus. It
was close to the sea, and had its sea-port at Seleucia. Soon after Christ his disciples
successfully preached there, and they "were called Christians first in Antioch": Acts, xi.
26. It afterwards became the seat of a most important Bishopric of the Christian Church.
In the story told here "by way of a parable", the City rejected the Message, and the
City was destroyed: xxxvi. 29. Following Ibn Ka!hir, I reject the identification with
Antioch decisively. No name, or period, or place is mentioned in the text. The
significance of the story is in the lessons to be derived from it as a parable, for which
see the next note. That is independent of name, time, or place.
3958. Allah sends His messengers or teachers of Truth by ones and twos, and where
the opposition is great and He considers it necessary, he supports them with others. Their
mission is divine, but they do not claim to be more than men. This is used by the unjust
and the ungodly as if it were a reproach, whereas it should commend them to men, for
mankind is glorified by such commission and by Allah's Self-revelation. The Message is
clearly expressed in human language, but because it exposes all evil, men think it unlucky,
as it checks their selfishness. It is often the poorest and most despised of mankind, from
the outskirts or "farthest parts of the City", that accept the Message and are willing to
work and die for it. The stiff-necked resist and accomplish their own destruction.
3959. Cf Acts, xiv. 15, where Paul and Barnabas say, in the city of Lystra near the
modern Konia, "We also are men with like passions with you, and preach unto you that
ye should turn from these vanities.....

- 1320 -

S.36, A.IS-18

J-22

lJ.J.r.JlJ C)~,

!J:.

!);

~

,..*1

~

And The Most Gracious
Sends no sort of revelation: 3960
Ye do nothing but lie."
16. They said: "Our Lord doth
Know that we have been sent
On a mission to you: 396J
"And our duty is only
To deliver the clear Message. ,,3962
18. The (people) said: "For us,
We augur an evil omen3963
From you: if ye desist not,
We will certainly stone you,
And a grievous punishment
Indeed will be inflicted
On you by us."

3960. They not only reject the mission of the particular messengers, but they deny
the possibility of Allah's sending such mission. Note how they convict themselves of
inconsistency by using Allah's name "Most Gracious", even though they may mean it
ironically!
3961. Just as a Messenger whose credentials are doubted can refer to the authority
granted by his Principal, as the highest proof of his mission, so these messengers of Allah
invoke the authority of Allah in proof of their mission. In effect they say: "The
knowledge of Allah is perfect, and He knows that our mission is from Him; if you do
not, it is your own misfortune."
3962. Then they proceed to explain what their mission is. It is not to force them
but to convince them. It is to proclaim openly and clearly Allah's Law, which they were
breaking,-to denounce their sins and to show them the better path. If they were obstinate,
it was their own loss. If they were rebellious against Allah, the punishment rested with
Allah.

3963. fair means a bird. Like the Roman augurs, the Arabs had a superstition about
deriving omens from birds. Cf. the English word "auspicious", from the Latin avis, a bird,
and specio, I see. From !air (bird) came ta-{aiyara, or iUaiyara, to draw evil omens.
Because the prophets of Allah denounced evil, the evil-doers thought that they brought
ill-luck to them. As a matter of fact any evil that happened to them was the result of
their own ill-deeds. Cf. vii. 131, where the Egyptians ascribed their calamities to the illluck brought by Moses: and xxvii. 47, where the Thamiid ascribed ill-luck to the preaching
of ~a~.

- 1321 -

S.36, A.19-22

J-22

~

,."
A

4,,)'-!O)""""
~(\~I:tl'"

19. They said: "Your evil omens
Are with yourselves: 3964
(Deem ye this an evil omen).
If ye are admonished?
Nay, but ye are a people
Transgressing all bounds!n3965

20. Then there came running,
From the farthest part
Of the City, a man,3966
Saying, "0 my People!
Obey the messengers:
21. "Obey those who ask
No reward of you
(For themselves), and who are
Themselves guided. 3967

22. "Why should not I
Serve Him Who created me, 3968
And to Whom ye shall
(All) be brought back.

3964. 'What ye call omens arise from your own ill-deeds. Do you suppose that a man
who comes to warn you and teach you the better way brings you ill-luck? Fie upon you!'
3965. To call Good evil and accuse of falsehood men of truth who come unselfishly
to bring the message of the beneficent Mercy of Allah, is the very height of extravagance
and transgression.
3966. While the wealthy, influential, and fashionable men in the City were doubtful
of Allah's providence and superstitiously believed in Chance and evil omens, the Truth
was seen by a man in the outskirts of the City, a man held in low esteem by the arrogant.
He had believed, and he wanted his City to believe. So, in Arabia, when the arrogant
chiefs of the Quraish exiled the holy Prophet, it was men from Madinah and from the
outskirts, who welcomed him, believed in him, and supported his mission in every way.
3967. Prophets do not seek their own advantage. They serve Allah and humanity.
Their hope lies in the good pleasure of Allah, to Whose service they are devoted. Cf
x. 72; xii. 104; etc.
3968. The argument throughout is that of intense personal conviction for the
individual himself, coupled with an appeal to his people to follow that conviction and get
the benefit of the spiritual satisfaction which he has himself achieved. He says in effect:
'how is it possible for me to do otherwise than to serve and adore my Maker? I shall
return to Him, and so will you, and all this applies to you as much as to me.' Note how
effective is the transition from the personal experience to the collective appeal.

- 1322 -

S.36, A.23-27
~

<J.J.,r..-Jt, l)W' "):-'

J-22

.~

~

~

23. "Shall I take (other) gods
Besides Him? If The
Most Gracious should
Intend some "adversity for me,3969
Of no use whatever
Will be their intercession
For me, nor can they
Deliver me.
"I would indeed, then
Be in manifest Error.
"For me, I have faith
In the Lord of you (all):397o
Listen, then, to me!"
It was said: "Enter thou397 1
The Garden." He said:
"Ah me! Would that
My People knew (what I know)!"From That my Lord3972
Has granted me Forgiveness

3969. The next plea is that for exclusive service to Allah. 'Suppose it were proper
to worship other gods-Mammon, Self, or imaginary deities set up as idols,-yet of what
benefit would that be? All power is in Allah. In His universal Plan, He may think fit
to give me some sorrow or punishment: would these subordinate deities be able to help
me or intercede for me with Him? Not at all. What use would they be? In fact 1 should
obviously be going astray,-wandering from the true Path!
3970. Again a transition from the assured personal conviction to the appeal to all
to profit by the speaker's experience. 'I have found the fullest satisfaction for my soul
in AIJah. He is my God, but He is your God also. My experience can be yours also.
Will you not follow my advice, and prove for yourselves that the Lord is indeed good?'
3971. This godly and righteous man entered into the Garden. Perhaps it is implied
that he suffered martyrdom. But even then his thoughts were always with his People. He
regretted their obstinacy and want of understanding, and wished even then that they might
repent and obtain salvation, but they were obdurate and suffered for their sins as we learn
from verses 28路29 below.
3972. This man was just a simple honest soul, but he heard and obeyed the call of
the prophets and obtained his spiritual desire for himself and did best to obtain salvation
for his people. For he loved his people and respected his ancestral traditions as far as
they were good, but bad no hesitation in accepting the new Light when it came to him.
All his past was forgiven him and he was raised to dignity and honour in the Kingdom
of Heaven.

- 1323 -

S.36, A.27-31

J-23

.JJ..r-J'-' ~~, ~;J:-I
~

!>.

~

And has enrolled me
Among those held in honour!"
28. And We sent not down
Against his People, after him,
Any hosts from heaven,
Nor was it needful
For Us so to do.
It was no more than
A single mighty Blast,3973
And behold! they were
(like ashes)3974
Quenched and silent.
30. Ah! alas for the servants!
There comes not a messenger
To them but they mock him!3975

See they not how many
Generations before them
We destroyed? Not to them3976
Will they return:

3973. Allah's Justice or Punishment does not necessarily come with pomp and
circumstance, nor have the forces of human evil or wickedness the power to require the
exertion of mighty spiritual forces to subdue them. A single mighty Blast-either the
rumbling of an earthquake, or a great and violent wind-was sufficient in this case. Cf.
xi. 67 and n. 1561 (which describes the fate of the Thamiid; also. n. 3463 to xxix. 40).
3974. Cf. xxi. 15. They had made a great deal of noise in their time, but they were
reduced to silence, like spent ashes.
3975. Cf. vi. 10 and many other passages of similar import. Ignorant men mock at
Allah's prophets, or anyone who takes Religion seriously. But they do not reflect that
such levity reacts on themselves. Their own lives are ruined and they cease to count. If
they study history, they will see that countless generations were destroyed before them
because they did not take Truth seriously and undermined the very basis of their
individual and collective existence.
The servants is here equivalent to "men". Allah regrets the folly of men, especially
as He cherishes them as His own servants.

3976. Not to them will they return. What do the two pronouns them and they refer
to? Commentators and translators have construed them differently, and some of them
evade the question. To my mind the best construction seems to be: the generations which
we have destroyed before the people addressed ('do they not see?') will not be restored

- 1324 -

=

5.36, A.32-35

.JJ.r-'!J
â&#x20AC;˘ -'I ~W, ..:r:Âˇ.1-1

J-23
~

~

~

32. But each one of them

All-will be brought
Before Us (for judgment).
SECTION 3.
33. A Sign for them

Is the earth that is dead: 3977
We do give it life,
And produce grain therefrom,
Of which ye do eat.
And We produce therein
Orchards with date-palms 3978
And vines, and We cause
Springs to gush forth therein:
35. That they may enjoy3979

The fruits of this (artistry):
It was not their hands3980
That made this:
Will they not then give thanks?

to the people addressed: generations (quriin) standing for the periods of prosperity and
good fortune enjoyed by the ancestors. They have all been wiped out: they will never
be restored, but all people will be brought before the ludgment-seat for giving an account
of their deeds.
39TI. Lest anyone should say, 'if they are destroyed, how can they be brought
before the Judgment-seat' a symbol is pointed to. The earth is to all intents and purposes
dead in the winter, but Allah revives it in the spring. Cf. ii. 164, xxx. 19, and many
other passages to that effect.
3978. Date-palms and vines stand as symbols for fruit-trees of all kinds, these being
the characteristic fruits of Arabia. Grain was mentioned in the last verse; fruit is
mentioned now. All that is necessary for food and the satisfaction of the choicest palate
is produced from what looks like inert soil, fertilised by rain and springs. Here is
wonderful evidence of the artistry and providence of Allah.
3979. Literally, eat (aka/a). Ct. vii. 19, n. 1004 and v. 69, n. 776. The same wide
meaning of profit, satisfaction, and enjoyment may be attached to the word "eat" in verse
33 above.
3980. Man may till the soil and sow the seed, but the productive forces of nature
were not made by man's hands. They are the handiwork and artistry of Allah, and are
evidence of Allah's providence for His creatures. See n. 3978 above.

- 1325 -

8.36, A.36-39

~J.rJ~ ~W, ~;J:-'
~

36. Glory to Allah, Who created

In pairs all things that3981
The earth produces, as well as
Their own (human) kind
And (other) things of which
They have no knowledge.
37. And a Sign for them
Is the Night: We withdraw3982

Therefrom the Day, and behold
They are plunged in darkness;
38. And the Sun

Runs unto a resting place,3983
For him: that is
The decree of (Him),
The Exalted in Might,
The All-Knowing.

39. And the Moon,We have measured for he~984

9;:;if':;' ~-i~~~ii~:i't

$?~\

3981. The mystery of sex runs through all creation,-in man, in animal life, in
vegetable life, and possibly in other things of which we have no knowledge. Then there
are pairs of opposite forces in nature, e.g., positive and negative electricity, etc. The atom
itself consists of a positively charged nucleus or proton, surrounded by negatively charged
electrons. The constitution of matter itself is thus referred to pairs of opposite energies.
3982. "Withdrawing the Day from the Night" is a striking phrase and very apt. The
Day or the Light is the positive thing. The Night or Darkness is merely negative. We
cannot withdraw the negative. But if we withdraw the real thing, the positive, which filled
the void, nothing is left but the void. The whole of this section deals with Signs or
Symbols,-things in the physical world around us, from which we can learn the deepest
spiritual truths if we earnestly apply ourselves to them.
3983. Mustaqa" may mean: (1) a limit of time, a period determined, as in vi. 67,
or (2) a place of rest or quiescence; or (3) a dwelling place, as in ii. 36. I think the
first meaning is best applicable here; but some Commentators take the second meaning.
In that case the simile would be that of the sun running a race while he is visible to
us, and taking a rest during the night to prepare himself to renew his race the following
day. His stay with the antipodes appears to us as his period of rest.

3984. The lunar stations are the 28 divisons of the Zodiac, which are supposed to
mark .the daily course of the moon in the heavens from the time of the new moon to
the time when the moon fades away in her "inter-lunar swoon", an expressive phrase
coined by the poet Shelley.

- 1326 -

S.36, A.39-41
{);

~J.r-Jt, ~WI ~~'
~
~
~~ilIl

Stations (to traverse)
Till she returns
Like the old (and withered)
Lower part of a date-stalk. 3985
40. It is not permitted
To the Sun to catch Up3986
The Moon, nor can
The Night outstrip the Day:
Each Gust) swims along 3987
In (its own) orbit
(According to Law).

elllif
, j . . I;:;~~~~
-", tJ;. Gl?l
r tl::
.

41. And a Sign for them
Is that We bore 3988
Their race (through the Flood)
In the loaded Ark;

-til'

Â˘)9;2'j\

3985. 'Urjun: a raceme of dates or of a date-palm; or the base or lower part of the
raceme. When it becomes old, it becomes yellow, dry, and withered, and curves up like
a sickle. Hence the comparison with the sickle-like appearance of the new moon. The
moon runs through all her phases, increasing and decreasing, until she disappears, and
then reappears as a little thin curve.

3986. Though the sun and the moon both traverse the belt of the Zodiac, and their
motions are different, they never catch up each other. When the sun and the moon are
on the same side and on a line with the earth there is a solar eclipse, and when on
opposite side in a line, there is a lunar eclipse, but there is no clash. Their Laws are
fixed by Allah, and form the subject of study in astronomy. Similarly Night and Day
follow each other, but being opposites cannot coincide, a fit emblem of the opposition
of Good and Evil, Truth and Falsehood: see also n. 3982 above.
3987. Cf. xxi. 33, and n. 2695. How beautifully the rounded courses of the planets
and heavenly bodies are described, "swimming" through space, with perfectly smooth
motion' As Shakespeare expresses it, each "in his motion like an angel sings, Still quiring
to the young-eyed cherubims'"

3988. Besides the beauty of the Night, with the stars and the planets "swimming"
in their rounded courses according to perfect Law, suggesting both symmetry and
harmony, there are other Signs touching closely the life of man himself, projected through
Time, in the past history of his race and in his own personal experience. The past history
of his race takes us to the story of the flood, which is symbolical of Allah's justice and
mercy. Noah's Ark was a "Sign to all People": xxix. 15. Man's own personal experience
is appealed to in every ship afloat: see next note.

- 1327 -

S.36 t A.42-45

~J~~ ~W, ~;;'I
!>.

42. And We have created

For them similar (vessels)3989
On which they ride.
43. If it were Our WilI,3990

We could drown them:
Then would there be
No helper (to hear
Their cry), nor could
They be delivered,
44. Except by way of Mercy

From Us, and by way
Of (worldly) convenience
(To serve them) for a time. 3991
45. When they are told,

"Fear ye that which is3992
Before you and that which
Will be after you, in order
That ye may receive Mercy,"
(They turn back).

3989. The stately ships sailing through the seas, heavier than air, yet carrying man
and his goods safely and smoothly across the waters, are another Sign for man. Ships
are not mentioned, but (vessels) like the Ark: they would cover all kinds of sea-craft,
but also the modem aircraft, which "swims" through air instead of through water.
3990. Were it not that Allah gives man the intelligence and ingenuity to construct
and manage sea-craft and air-craft, the natural laws of gravity would lead to the
destruction of any who attempted to pass through sea or air. It is the gift (mercy) of
Allah that saves him.
3991. Cf. xvi. SO. Allah has given man all these wonderful things in nature and
utilities produced by the skill and intelligence which Allah has given to man. Had it not
been for these gifts, man's life would have been precarious on sea or land or in the air.
It is only Allah's Mercy that saves man from destruction for man's own follies, and that
saving or the enjoyment of these utilities and conveniences he should not consider as
eternal: they are only given for a time, in this life of probation.

3992. Man should consider and beware of the consequences of his past, and guard
against the consequences in his future. The present is only a fleeting moment poised
between the past and the future, and gone even while it is being mentioned or thought
about. Man should review his whole life and prepare for the Hereafter. If he does so,
Allah is Merciful: He will forgive, and give strength for a better and higher life in the
future. But this kind of teaching does not suit those steeped in this ephemeral life. They
are bored, and tum away from it, to their own loss.

- 1328 -

S.36, A.46-48
().

().

Not a Sign comes to them
From among the Signs3993
Of their Lord, but they
Turn away therefrom.
47. And when they are told,
"Spend ye of (the bounties)3994
With which Allah
Has provided you," the Unbelievers
Say to those who believe:
"Shall we then feed those
Whom, if Allah had so willed,3995
He would have fed, (Himself)?Ye are in nothing
But manifest error."
48. Further, they say, "When
Will this promise (come to pass),3996
If what ye say is true?"

3993. The Signs of Allah are many, in His great world,-in nature, in the heart of
man, and in the Revelation sent through His messengers. They tum away from all of
them, as a man who has ruined his eyesight turns away from the light.
3994. To selfish men, the good may make an appeal, and say: "Look! Allah has
given you wealth, or influence, or knowledge, or talent. Why not spend some of it in
charity, i.e., for the good of your fellow-creatures?" But the selfish only think of
themselves and laugh such teaching to scorn.
3995. They are too full of themselves to have a comer in their hearts for others.
"If' they say, "Allah gave them nothing, why should we?" There is arrogance in this as
well as blasphemy: arrogance in thinking that they are favoured because of their merits,
and blasphemy in laying the blame of other people's misfortunes on Allah. They further
try to tum the tables on the Believers by pretending that the Believers are entirely on
a wrong track. They forget that all men are on probation and trial: they hold their gifts
on trust: those apparently less favoured, in that they have fewer of this world's goods,
may be really more fortunate, because they are learning patience, self-reliance, and the
true value of things ephemeral which is apt to be very much exaggerated in men's eyes.
3996. In addition to the arrogance and blasphemy referred to in the last note, they
not only refuse Faith, but they taunt the men of Faith as if the men of Faith were dealing
in falsehood: "If there is a Hereafter, tell us when it win bel" The answer is: "It win
come sooner than you expect: you will yet be disputing about things of Faith and
neglecting your opportunities in Life, when the Hour will sound, and you will have no
time even to make your dispositions in this life: you win be cut off from everyone whom
you thought to be near and dear to you, or able to help you!"

- 1329 -

8.36, A.49-52

J-23

~.J.r.J~ ~W, .):-1
~

- 1330 -

~

8.36, A.53-57
~

~".rJLt ~W, ~;J:.I
~

(1,

S3. It will be no more
Than a single Blast,3999
When lo! they will all
Be brought up before Us!
Then, on that Day,
Not a soul will be
Wronged in the least,4000
And ye shall but
Be repaid the meeds
Of your past Deeds.
55. Verily the Companions4OOI
Of the Garden shall
That Day have joy
In all that they do;
They and their associates4OO2
Will be in pleasant
Shade, reclining
On raised couches;
57. (Every) fruit4003
Will be there for them;

3999. Time and Space, as we know them here, will be no more. The whole gathering
will be as in the twinkling of an eye. Cf. xxxvi. 49 above.
4000. The Judgment will be on the highest standard of Justice and Grace. Not the
least merit will go unrewarded, though the reward will be for the righteous far more than
their deserts. No penalty will be exacted but that which the doer himself by his past deeds
brought on himself. ct. xxviii. 84.
4001. Notice the subtle gradation in the description. First, in this verse, we have the
nature of the mise en scene and the nature of the joy therein. It will be a Garden i.e.,
everything agreeable to see and hear and feel and taste and smell; delightfully green lawns
and meadows, trees and shrubs; the murmur of streams and the songs of birds: the
delicate texture of flowers and leaves and the shapes of beauty in clouds and mist; the
flavours of fruits; and the perfumes of flowers and scents. The joy in the Garden will
be an active joy, without fatigue: whatever we do in it, every employment in which we
engage there, will be a source of joy without alloy.
4002. Secondly, the joy or happiness is figured to be, not solitary. but shared by
associates.
4003. Thirdly, besides any external conditions of Bliss, the Bliss in the Hereafter has
an inner quality.

- 1331 -

S.36, A.57-61

J-23

~Jf.'J"'~W' ,,~I
~~~

~~~~

58. "Peace!"-a Word4004
(Of salutation) from a Lord
Most Merciful!
59. "And 0 ye in sin!400S
Get ye apart this Day!
60. "Did I not enjoin4006
On you, 0 ye children
Of Adam, that ye
Should not worship Satan;
For that he was to you
An enemy avowed?-.
61. "And that ye should4007
Worship Me, (for that) this
Was the Straight Way?

4004. Fourthly, we reach the highest grade of bliss, the salutation "Peace!" from
Allah Most Merciful. Cf. x. 10. That Word sums up the attainment of the final Goal.
For it explains the nature of the Most High;-He is not only a Lord and Cherisher, but
a Lord Whose supreme glory is Mercy, Peace, and Harmony!.
4005. Notice how this finely balanced passage, after reaching the summit of sublimity
in describing the state of the Blessed, in the word Salam, gradually takes us down to
contemplate the state of the Sinners in a graduated descent.
In the first place, it refers to their negative state, their state of isolation. From this
Day of Judgment, they will no longer have the chance of being with the Blessed and
perhaps of profiting spiritually by that proximity. The first feature of the Day of Judgment
is that it is a Day of SeparatiolH)f sorting out. Each soul now finds its own true level,
as the period of probation is over.
4006. Secondly, there is a gentle reproach to the wrong-doers, more in sorrow than
in anger. They are addressed as "children of Adam", to emphasise two facts, (1) that
they have disgraced their ancestry, for Adam after his Fall repented and was forgiven,
and the high Destiny of mankind has been the prize open to all his descendants, and
(2) that Allah Most Merciful has throughout the ages continued to warn mankind against
the snares laid by Satan, the avowed enemy of man, and that Allah's Grace was ever
on the watch to help all to freedom from those snares.
4007. Thirdly, besides the negative warning, a positive Way was shown to them-the
Straight Way, the Way of those who receive Allah's Grace and attain to Bliss, the Rope
which would save them from shipwreck, the Shield which would save them from assault,
the key to the door of proximity to Allah.

- 1332 -

S.36, A.62-66

J-23

~

"But he did lead astray
A great multitude of you.
Did ye not, then, understand?4008
63. "This is the Hell4009
Of which ye were promised
"Embrace ye the (Fire)4010
This Day, for that ye
(Persistently) rejected (Truth)."
65. That Day shall We set
A seal on their mouths. 40Jl
But their hands will speak
To Us, and their feet
Bear witness, to all
That they did.
66. If it had been Our Will,4012
We could surely have

4008. Fourthly, it is pointed out that they were given Understanding ('aql), so that
by their own faculties they could have judged their own best interests, and yet they
betrayed or misused those faculties, and deliberately threw away their chance! And not
only a few, but so many! They went gregariously to ruin in spite of the individual care
which their Lord and Cherisher bestowed on them!
4009. Fifthly, the naked fact is now placed before them,-the HeU,-the state of
damnation, which they could so easily have avoided!
4010. As they deliberately and persistently rejected all teaching, guidance, and
warnings, they are now told to experience the Fire of Punishment, for it is but the
consequence of their own acts.
4011. The ungodly will now be dumbfounded. They will be unable to speak or offer
any defence. (1be consequences of all acts, which follow according to Allah's Law, are,
in Quranic language, attributed to Allah). But their silence will not matter. Their own
hands and feet win speak against them. "Hands and feet" in this connection are
symbolical of all the instruments for action which they were given in this life. The same
extended meaning is to be understood for "eyes" in the following verse. Cf. also xli. 2021, where eyes, ears, and skins are all mentioned as bearing witness against such as
misused them.
4012. "If it had been Our Will": i.e., if such had been the Will and Plan of Allah.
If Allah had not intended to give man his limited free-will, or power of choice, the case
would have been different: there would have been no moral responsibility which could
have been enforced. They could have had no sight or intelligence, and they could not
have been blamed for not seeing or understanding. But such is not the case.

- 1333 -

IJJr-J!J ~W, ~}:-I

J-23

8.36, A.66-68

~

~

~

Blotted out their eyes;
Then they should have
Raced to the Path,
But how could they have seen?
And if it had been
Our Will, We could
Have transformed them
In their places;4013
Then should they have been
Unable to move about,
Nor could they have returned
(After error).
SECTION 5.

68. If We grant long life
To any, We cause him
To be reversed in nature: 4014
Will they not then understand?

4013. If Allah's Plan had been to grant no limited freedom of choice or wiU to men.
He could have created them quite different, or could have transformed them into
stationary creatures, either in physical form as in the case of trees, or in moral or spiritual
qualities, where there was no possibility either of progress or deterioration. Man would
then have been unable to reach the heights of grandeur which are now open to him, or,
if he goes wrong, to return through the door of repentance and mercy, and still pursue
his path of ascent. But it was Allah's Plan to give man all these privileges, and man must
shoulder all the responsibilities that go with them.
4014. This connects on with the last verse. Everything is possible with Allah. If you
doubt how man can be transformed from his present nature, contemplate the
transformations he already undergoes in his present nature at different ages. As a child
powers of mind and body are still undeveloped. As he grows, they grow, and certain
moral qualities, such as courage, daring, the wiU to conquer, unfold themselves. In
extreme old age these are again obscured, and a second childhood supervenes. The back
of the man who walked proudly straight and erect is now bent. If these transformations
take place even in his present nature and constitution, how much easier was it for Allah
to cast him in an immobile mould? But Allah granted him instead the high possibilities
and responsibilities referred to in the last note.

- 1334 -

S.36, A.69-72
~

J-23

~J.r-Jt, ~W, ..) :1

~

~

~

69. We have not instructed

The (Prophet) in Poetry ,4015
Nor is it meet for him:
This is no less than
A Message and a Our-an
Making things clear:
70. That it may give admonition

To any (who are) alive,4016
And that the word 4017
May be proved true against those
Who reject (Truth).
71. See they not that it is

We Who have created
For them-among the things
Which our hands have fashionedCattle, which are under4018
Their dominion?72. And that We have

Subjected them to their (use)?
Of them some do carry them
And some they eat:

4015. Cf. xxvi. 224 and n. 3237. Here "Poetry" is used as connoting fairy tales,
imaginary descriptions, things futile, false, or obscure, such as decadent Poetry is, whereas
the Qur-an is a practical guide, true and clear.
4016. "Alive", both in English and Arabic, means not only "having physical life",
but having all the active qualities which we associate with life. In religious language, those
who are not responsive to the realities of the spiritual world are no better than those
who are dead. The Message of Allah penetrates the hearts of those who are alive in the
spiritual sense.
4017. Cf. xxviii. 63. If people reject Truth and Faith after they have been admonished
and warned, the charge against them, of wilful rebellion, is proved. They cannot then
plead either ignorance or inadvertence.

4018. If they are blind to other Signs of Allah, they can at least see the simple
homely things of life in which they receive so many benefits from Allah's mercy. How
is it that wild animals can be domesticated, and in domestication can be so useful to man?
Man can use them for riding or for draught; he can use their flesh for food and drink
their milk; he can use their hair or wool. Cf. xvi. 66, 80: and xxiii. 21-22.

- 1335 -

S.36, A.73-77

J-23

cJ.,f.'Jt, ~W, "):'

r'~OJ""""
~

~.JI..~.JI..1..~

73. And they have (other) profits40J9
From them (besides), and they
Get (milk) to drink.
Will they not then
Be grateful?4020

u((:J'
"lor "'"~~J.
~
~
A

â&#x20AC;˘

-

74. Yet they take (for worship)
Gods other than Allah,
(Hoping) that they might
Be helped!

~I~..)

."

~"'Jo'-:"'Q'~.r
..
~~
~
t...:::.

.."

"~1-' ~

f

.... :i,.

:4!\;~'~J.)~~~~
~

./

~/.~ r-+l~

~~~

75. They have not the power
To help them: and
They are a host
Brought up before them. 4021

JJ

Jo~: ,,~

~'

.

..

",j. ... ,

~...:;
.I

..

~-'~~u

~

~

~

~W~

0Mt;P:;~1~~.it~~

Let not their speech, then, 4022
Grieve thee. Verily We know
What they hide as well as
What they disclose.

~-::~I~I"''''
~U~'""J

77. Doth not man see
That it is We Who

... â&#x20AC;˘ 10

J ..........

...... ,j....

..1. . . . . . . . .

t

~~~u'~~~;lj'
"'....
~

-

4019. Such as skins for leather, furs for wannth, sheep's wool or camel's hair for
blankets or textiles, musk for perfume, and so on.
4020. The whole argument turns on this. 'Our teaching is for your own benefit. We
confer all these blessings on you, and yet ye tum away from the Giver of all, and run
after your own vain imaginations!
4021. There is some difference of opinion among Commentators as to the exact
meaning to be attached to this clause. As I understand it, the meaning seems to be this.
Man is apt to forget or tum away from the true God, the source of all the good which
he enjoys, and to go after imaginary powers in the shape of gods, heroes, men, or abstract
things like Science or Nature or Philosophy, or superstitious things like Magic, or GoodFortune or nt-Fortune, or embodiments of his own selfish desires. He thinks that they
might help him in this Life or in the Hereafter (if he believes in a Hereafter). But they
cannot help him: on the contrary all things that are false will be brought up and
condemned before Allah's Judgment-seat, and the worshippers of the Falsehoods will also
be treated as a troop favouring the Falsehoods and therefore worthy of condemnation.
The Falsehoods, therefore, instead of helping them, will contribute to their condemnation.
4022. If men are so foolish as to reject Allah, let not the men of Allah grieve over
it. They should do their duty, and leave the rest to Allah. Allah knows all the open and
secret motives that sway the wicked, and His Plan must ultimately prevail, however much
appearances may be against it at any given time.

- 1336 -

S.36~

A.77-80

J-23

cJJ.,r.,JIJ ~W, ..;J:-'
~

().

~

~

Created him from sperm?4023
Yet behold! he (stands forth)
As an open adversary!
And he makes comparisons4024
For Us, and forgets his own
(Origin and) Creation:
He says, "Who can give
Life to (dry) bones
And decomposed ones (at that)?"
79. Say ~ "He will give them
Life Who created them
For the first time!4025
For He fully knows
All creation.
80 "The same Who produces
For you fire out ofIDUi
The green tree, when behold!
Ye kindle therewith
(Your own fires)!

4023. Man's disobedience and folly are all the more surprising, seeing that-apart from
Allah's greatness and mercy-man is himself such a puny creature, created out of
something that is less than a drop in the vast ocean of Existence. Yet man has the
hardihood to stand out and dispute with his Maker, and institute idle comparisons as in
the next verse!
4024. That is, man thinks that Allah is like His creatures, who at best have very
limited powers, or man draws idle parallels like that mentioned at the end of this verse.
'Who can give life to dry bones, and decomposed ones at that?' Man certainly cannot,
and no power in nature can do that. But why compare the powers and capacities of
Allah's creatures with the powers and capacities of the Creator? The first creation-out
of nothing-is far more difficult for us to imagine than a second or subsequent process
for which there is already a basis. And Allah has power over all things.
4025. Allah's creative artistry is evident in every phase of nature, and it works every
minute or second. The more man understands himself and the things within his reach,
the more he realises this. How foolish, then, for anyone to set imaginary limits to Allah's
powers? There are more ways of creation than are dreamt of in man's imagination!
4026. Even older and more primitive than the method of striking fire against steel
and flint is the method of using twigs of trees for the purpose. In the E.B., 14th edition.
ix. 262, wiD be found a picture of British Guiana boys making a fire by rotating a stick :;::

- 1337 -

S.36, A.81-83

cJ.J.rJIj ~WI ~;;'I
~

~

~

He Who created
The heavens and the earth
Able to create the like4027
Thereof?"-Yea, indeed!
For He is the Creator Supreme,
Of skill and knowledge (infinite)!
Verily, when He intends4028
A thing, His Command is,
"Be", and it is!
83. So glory to Him
In Whose Hands is
The dominion of all things:
And to Him will ye 4029
Be all brought back.

= in a round hole in a piece of wood lying on the ground. The Arab method was to use
a wooden instrument called the Zindd. It consisted of two pieces to be rubbed together.
The upper one was called the 'Afiir or Zand, and the lower the Mar!ÂŁ!!. The markh is
a twig from a kind of spreading tree, the Cynanchuin viminale, of which the branches
are bare, without leaves or thorns. When they are tangled together, and a wind blows,
they get ignited and strike fire (Lane's Arabic Lexicon). In modern Arabic Zand is by
analogy applied to the flint piece used for striking fire with steel.
4027. Cf. lxxix. 27. Which is the more difficult to create,-man, or the heavens and
the earth, with all creatures? Allah created the heavens and the earth, with all creatures,
and He can create worlds and worlds like these in infinity. To Him it is small matter
to raise you up for the Hereafter.
4028. And His creation is not dependent on time, or instruments or means, or any
conditions whatsoever. Existence waits on His Will, or Plan, or Intention. The moment
He wills a thing, it becomes His Word or Command, and the thing forthwith comes into
existence. Cf. ii. 117; xvi. 40, n. 2066; etc.
4029. All things were created by Allah; are maintained by Him; and will go back
to Him. But the point of special interest to man is that man will also be brought back
to Allah and is answerable to Him, and to Him alone. This Message is the core of
Revelation; it explains the meaning of the Hereafter; and it fitly closes a Sura specially
connected with the name (Ya-Sin) of the Holy Prophet.

- 1338 -

lotro. to S. 37.
~

~

- 1339 -

SUra As-~affat 37 Ayat 1-4
~

Juz' 23

cJJ.rJ!J ~WI ~;J:I

~

or

~

in

In the name of Allah, Most Gracious,
Most Merciful.
1. By4<130 those who range
Themselves in ranks,4031
2. Those who so are strong
In repelling (evil),4<)32
3. Those who thus proclaim
The Message (of Allah)!
4. Verily, verily, your God
Is One!-4033

4030. At a later stage, we shall study the general meaning of the adjurations in the
Our-an indicated by the particle wo. See app. xi. Here we may note that the last Sura
(Yii-Sin) practically began with the adjuration "by the Qur-an, full of wisdom",
emphasising the fact that Revelation was the evidence by which we could learn the highest
wisdom of the spiritual world. Here our attention is called in three verses or clauses, to
three definite attitudes which illustrate the triumph of Good and the frustration of Evil.
See the notes following.
4031. Two questions arise: (1) are the doers of the three things noted in verses 1-3
the same persons, whose actions or qualities are differently described, or are they three
distinct sets of persons? (2) in either case, who are they? As to (1) the most authoritative
view is that the three clauses describe the same set of persons in different aspects. As
to (2) some take them to refer to angels, and others understand by them the good men,
the men of God, who strive and range themselves in Allah's service. The words are
perfectly general, and I interpret them to refer to both classes. The feminine form is
grammatically used in Arabic idiom for the indefinite plural. In xxxvii. 165 below, the
word ~iiffun is used in the definite plural, and seems to be spoken by these beings, angels
or men of God or both, according to how we interpret this verse.
4032. The three acts in verses 1-3 are consecutive, as shown by the particle fa. I
understand them to mean that angels and good men (1) are ever ready to range
themselves in ranks in the service of Allah and work in perfect discipline and accord at
all times; (2) that they check and frustrate evil wherever they find it and they are
strengthened in doing so by their discipline and their ranging themselves in ranks; and
(3) that this service furthers the Kingdom of Allah and proclaims His Message and His
glory to all creation.
4033. That divine Message is summed up in the gospel of Divine Unity, on which
the greatest emphasis is laid: "verily, verily your God is One". It is a fact intimately
connected with our own life and destiny. 'Your Lord is one Who cares for you and

- 1340 -

=

S.37, A.5-6
~

J-23

~J.rJ!J ~WI ,.):1

~â&#x20AC;˘ â&#x20AC;˘D~~Ia.~1

~

5. Lord of the heavens
And of the earth,
And all between them,
And Lord of every point
At the rising of the sun!4034
6. We have indeed decked
The' lower heaven 4035 with beauty
(In) the stars,-4036

cherishes you; you are dear to Him. And He is One: it is only He that you have to
look to, the source of all goodness, love, and power. You are not the sport of many
contending forces or blind chances. There is complete harmony and unity in heaven and
you have to put yourselves into unison with it-by discipline in ranks, by unity of plan
and purpose in repelling evil, and by concerted action in promoting the Kingdom of
Allah. Here is the mystery of the manifold variety of creation pointing to the absolute
Unity of the Creator.
4034. Allah is the Lord of everything that exists-'the heavens and the earth, and all
between them'. He is the Lord of the Mashdriq,~f every point at the rising of the sun.
As the Commentators tell us, there are in the solar year only two equinoctial days, when
the sun rises due east: on every other the sun rises at a shifting point either north or
south of due east. In vii. 137 we have Mashiiriq at ardhi wa maggribahd, where the plural
of the words for East and West is negligible, as the conjunction of the two embraces all
points. The same may be said of Ixx. 40, where Allah is called "Lord of all points in
the East and the West". If we are speaking of longitudes, they may embrace all latitudes.
In Iv. 17 Allabis called "Lord of the two Easts and the two Wests", referring to the
extreme points in either case. A cursory reader may ask, why is only the East referred
to here? The reply is that it is not so much the East as the rising of the sun, on which
stress is laid. The Arabic mashriq or mashiiriq is close enough to the root-word sharaqa,
to suggest, not so much the East as the rising of the sun, especially when the plural form
is used. The glorious sun rises from different points, as seen by us, but it illuminates the
whole heaven and earth. It is an emblem of Unity.
4035. Cf. lxvii. 5, Ixxii. 8-9.
4036. 'Stars' may be taken here in the popular sense, as referring to fixed stars,
planets, comets, shooting stars, etc. On a clear night the beauty of the starry heavens
is proverbial. Here they are meant to illustrate two points: (1) their marvellous beauty
and their groupings and motions (apparent or real) manifest and typify the Design and
Harmony of the One true Creator: and (2) the power and glory behind them typify that
there is a guard against the assaults of Evil (see verse 7 below).

- 1341 -

S.37, A.7-11

J-23

cJJ.rJ" ~WI .)-'1
~

(For beauty) and for guard 4037
Against all obstinate
Rebellious Satans.
(So) they should not listen
Their ears in the direction
Of the Exalted Assembly4038
And they are cast away
From every side,
Repulsed. And for them
Is a perpetual chastisement,
10. Except such as snatch away
Something by stealth, and they
Are pursued by a flaming4039
Fire, of piercing brightness.
11. Just ask their4040 opinion:
Are they the more difficult
To create, or the (other) beings
We have created?
Them have We created
Out of a sticky clayl4041

4037. Verses 7-11 seem to refer to shooting stars. Cf xv. 17-18, and notes 1951-53.
The heavens typify not only beauty but power. The Good in Allah's world is guarded
and protected against every assault of Evil. The Evil is not part of the heavenly system:
it is a thing in outlawry, merely a self-willed rebellion,-"cast away on every side, repulsed
under a perpetual penalty" (verses 8-9).
4038. We can form a mental picture of the Court of the Most High, in the highest
heaven, conforming to the highest idea we can form of goodness, beauty, purity, and
grandeur. The Exalted Assembly of angels is given some knowledge of the Plan and Will
of Allah. Evil is altogether foreign to such an atmosphere, but is actuated by feelings
of jealousy and curiosity. It tries to approach by stealth and overhear something from
the august Assembly. It is repulsed and pursued by a flaming fire, of which we can form
some idea in our physical world by the piercing trail of a shooting star.
4039. See last note and Cf. xv. 18 and notes 1953-54.
4040. "Their": "they'" are the doubters, the evil ones, the deniers of Allah's grace
and mercy, who laugh at Revelation and disbelieve in a Hereafter. Are they more
important or more difficult to create than the wonderful variety of beings in Allah's
spacious Creation? Do they forget their own lowly state, as having been created from
muddy clay?
4041. Cf. vi. 2; vii. 12; xxxii. 7; etc.

- 1342 -

S.37, A.12-18
l)

J-23

~J.rJ~ ~~I ~.rI:-1
!>.

t,

II

12. Truly dost thou marvel,4042
While they ridicule,
13. And, when they are
Admonished, pay no heed,14. And, when they see
A Sign, turn it
To mockery,
15. And say, "This is nothing
But evident sorcery!
"What! when we die,
And become dust and bones,
Shall we (then) be
Raised up (again)?
"And also our fathers 4043
Of old?"
18. Say thou: "Yea, and ye shall
Then be humiliated
(On account of your evil). ,,4044

4042. It is indeed strange that unregenerate man should forget, on the one hand, his
lowly-origin, and on the other hand, his high Destiny, as conferred upon him by the grace
and mercy of Allah. The indictment of him here comprises four counts: (1) they ridicule
the teaching of Truth; (2) instead of profiting by admonition, they pay no heed; (3) when
Allah's Signs are brought home to them, they ridicule them as much as they ridiculed
the teaching of Truth: and (4) when they have to acknowledge incontestable facts, they
give them false names like "sorcery", which imply fraud or something which has no
relation to their life, although the facts touch the inner springs of their life intimately.
4043. Although the Hereafter, is the mos[ solid facts in our intelligent existence,
materialists deny them. They cannot believe that they could have any existence beyond
the grave-still less their ancestors who died ages and ages ago: how could they ever come
to life again?
4044. They are assured that the future life is a solid fact, but that it will be in very
different conditions from those they know now. All their present arrogance will have been
humbled in the dust. There will be another plane, in which souls will have experiences
quite different from those in their probationary life here. In that life the virtues they
lacked will count, and the arrogance they hugged will be brought low.

- 1343 -

S.37, A.19-24

J-23

19. Then it will be a single
(Compelling) cry;4045
And behold, they will
Begin to see!4046

20. They will say, "Ah!
Woe to us! this is
The Day of Judgment!"
21. (A voice will say,)
"This is the D ay 4047
Of sorting Out, whose
Truth ye (once) denied!"
SECTION 2.
"Bring ye up",
It shall be said,
"The wrong-doers
And their wives,4048
And the things they worshipped23. "Besides Allah,
And lead them to the Way
To the (Fierce) Fire!
"But stop them,4049
For they must be asked:

4045. Cf. xxxvi. 29, 49, and 53.
4046. Their spiritual blindness will then leave them. But they will be surprised at the
suddenness of their disillusion.
4047. The Day of Judgment is the day of sorting out. Cf. xxxvi. 59. Good and evil
will finally be separated. unlike the apparently inexplicable conditions in the present
probationary life, when they seem to be mixed together.
4048. That is, if their wives were also wrong-doers. They are separately mentioned.
because the Arabic phrase for "wrong-doers" is of the masculine gender. All the associates
in wrong-doing will be marshalled together. There will be personal responsibility: neither
husband nor wife can lay the blame on the other.
4049. The scene here is after judgment. As. in an earthly tribunal, the prisoner or
his advocate is asked why sentence should not be pronounced upon him. so here those
who are proved to have been guilty of wrong are allowed to consider if anything or any
one can help them. Then comes the exposure of the misleaders.

- 1344 -

S.37, A.25-30

J-23

.JJ.rJ!J ~WI ~';'I

~

~

~

is the matter
With you that ye
Help not each other?" ,4050
26. Nay, but that day they
Shall submit (to Judgment);4051

27. And they will turn to
One another, and question
One another.
28. They will say: ..It was ye
Who used to come to us
From the right hand. ,,4052

29. They will reply: "Nay, ye
Yourselves had no Faith!4053
"Nor had we any authority
Over you. Nay, it was
Ye who were a people
In obstinate rebellion!

4050. Obviously no one can stand and intercede, for it is a question of personal
responsibility for each soul. No one can help another.
4051. All the previous arrogance of this life will be gone, but they will face each
other, and those who were given a false lead, as in the story of Pharaoh (C/. xx. 79),
will question their misleaders as in the following verses.
4052. This is the mutual recrimination of the sinners-those who sinned, against those
whose instigation or evil example led them into sin. The misleaders in the life here below
often used their power and influence to spread evil. The "right hand" is the hand of
power and authority. Instead of using it for righteous purposes, they used it for evil,selfishly for their own advantage, and mischievously for the degradation of others.
4053. But the fact that others mislead, or that their evil example is before us, does
not justify us in falling from right conduct. Faith should save us from the fall. But if we
have ourselves no Faith-in righteousness, or a future life, or the reality of Allah's Law,
how can we blame others? The misleaders can well say, "You will be judged according
to your misdeeds!" The responsibility is personal, and cannot be shifted on to others. The
others may get a double punishment,-for their own evil, and for misleading their weaker
brethren. But the weaker brethren cannot go free from responsibility for their own deeds;
for evil means a personal rebellion against Allah, if we believe in a personal God. Evil
has no authority over us, except in so far as we deliberately choose it.

- 1345 -

\Ie

!JJ.r-J!J ~WI .;1:1

J路23

S.37, A.31-36
f!

fI,

(I

,0

~f!

f!

(I

f!

f!

31. "So now has been proved true,4054
Against us, the Word
Of our Lord that we
Shall indeed (have to) taste
(The punishment of our sins):
32. "We led you astray: for truly4055
We were ourselves astray."
33. Truly, that Day, they will
(All) share in the Chastisement.
34. Verily that is how We
Shall deal with Sinners.
35. For they, when
Told that there
No god except
Puff themselves

they were
is
Allah, would
up with Pride ,4056

36. And say: "What! Shall we
Give up our gods
For the sake of
A Poet possesscd?..4057

4054. Allah's decree of justice requires that every soul should taste the consequences
of its own sins, and that decree must be fulfilled. No excuses can serve. It is only Allah's
mercy that can save.
4055. Further, the misleadcrs can well urge against those who reproach them for
misleading them: "How could you expect anything better from us? You were already
warned by Allah's Message that we were astray."
4056. Selfish arrogance was the seed of sin and rebellion: ii. 34 (of Satan): xxviii.
39 (of Pharaoh); etc. It is that kind of arrogance which prevents man from mending his
life and conduct. When he speaks of ancestral ways, or public opinion, or national
honour, he is usually thinking of himself or of a small clique which thrives on injustice.
The recognition of Allah, the one true God, as the only standard of life and conduct,
the Eternal Reality, cuts out Self, and is therefore disagreeable to Sin. If false gods are
imagined, who themselves would have weaknesses that fit in with sin, they give
countenance to evils, and it becomes difficult to give them up, unless Allah's grace comes
to our assistance.
4057. Possessed of an evil spirit, or mad. Such was the charge which the Unbelievers
sometimes levelled at the holy Prophet in the early stages of his preaching.

- 1346 -

S.37, A.37-44

cJJ.r-J!J ~l:J1 .}-I

J-23
I)

I)

1\

I)

I)

37. Nay! he
With the (very) Truth,
And he confirms (the Message
Of) the messengers (before him) ..IU~1l
Ye shall indeed taste
Of the Grievous Chastisement;And you are requited naught
Save what ye did. 4059

@~): :~fSr:';15~)%~.J

But the chosen
Servants of Allah.-

O~ ;r~\;S;~';l

For them is a Sustenance406ll
Determined,4061
Fruits;4062 and they
(Shall enjoy) honour and dignity.
In Gardens of delight.
Facing each other
On raised couches.

4058. The message of Islam, so far from being "mad" or in any way peculiar, is
eminently conformable to reason and the true facts of nature as created by Allah. It is
the Truth in the purest sense of the term, and confirms the Message of all true
Messengers that ever lived.
4059. Justice demands that those who sow evil should reap the fruit, but the
punishment is due to their own conduct and not to anything external to themselves.
4060. "Sustenance": correlated with the Fruits mentioned below: see next verse.
4061. "Detennined": Ma'/Um: the reward of the Blessed will not be a ehance or a
fleeting thing. It will follow a firm Decree of Allah, on principleG that can be known and
understood.
4062. "Fruits": Cf. xxxvi. 57, and n. 4003. The Garden's Delights are figured forth
from parallel experiences in our present life, and follow an ascending order: Food and
Fruits; Gardens of Bliss. (with all their charm, design. greenery, birds' songs, fountains,
etc.); the Home of Happiness and Dignity, with congenial company seated on Thrones;
Delicious Drinks from crystal Springs, for social pleasure; and the society of Companions
of the opposite sex, with beauty and charm but none of the grossness too often incidental
to such companionship in this life,

â&#x20AC;˘ 1347 -

;.37, A.45-50

~

J-23

~JrJ~ ~WI .):'1
I>

~!).-~~
Round will be passed
To them a Cup
From a dear-flowing fountain,

46. Crystal-white, of a taste
Delicious to those
Who drink (thereof),
Free from headiness;4063
Nor will they suffer
Intoxication therefrom.
And besides them will be
Chaste women; restraining
Their glances, with big eycs40M
(Of wonder and beauty).
As if they were4065
(Delicate) eggs closely guarded.

50. Then they will turn to
One another and question
One another. 4066

4063. The passing round of the social cup, as in the case of other pleasures, is
without any of the drawbacks and evil accompaniments of the pleasures of this world,
which are taken as types. In drink there is no intoxication: in fruit there is no satiety.

ct. Dante: "the bread of Angels upon which One liveth here and grows not sated by
it." (Paradiso, Canto II., Longfellow's translation.)
4064. In the emblem used here, again, the pure type of chaste womanhood is figured.
They are chaste, not bold with their glances: but their eyes are big with wonder and
beauty, prefiguring grace, innocence, and a refined capacity of appreciation and
admiration.
4065. This is usually understood to refer to the delicate complexion of a beautiful
woman, which is compared to the transparent shell of eggs in the nest, closely guarded
by the mother-bird; the shell is warm and free from stain. In Iv. 58 the phrase used is
"like rubies and coral", referring to the red or pink of a beautiful complexion.
4066. Cf. above, xxxvii. 27, where the路 same phrase is used in the reverse conditions.
In each case there is a going back to the earlier memories or experiences of this life.

- 1348 -

J-23

~J~~ ~WI ".r':-I
â&#x20AC;˘ (\

!>.

One of them will say:
"I had an intimate
Companion (on the earth),4067
52. "Who used to say,
Do you really
Believe?
"'When we die and become
Dust and bones, shall we
Indeed receive rewards
And punishments?'''
He said: "Would ye
Like to look down?"
He looked down
And saw him
In the midst of the Fire. 41l6R
He said: "By Allah!
Thou wast little short
Of bringing me to perdition!
57. "Had it not been for

The Grace of my Lord,406<J
I should certainly have been
Among those brought (there)!
58. "'s it (the case) that
We shall not die,

4067. This companion was a sceptic, who laughed at Religion and a Hereafter. How
the tables are now turned! The devout man backed up his Faith with a good life and
is now in Bliss: the other was a cynic and made a mess of his life, and is now burning
in the Fire.
4068. He is allowed a peep into the state which he so narrowly escaped by the grace
of Allah.
4069. And he gratefully acknowledges his short-eomings: "I should have been a sinner
just like this, but for the grace of Allah!" He sees that if he had erred it would have
been no excuse to plead the other man's example. He had Faith and was saved, to walk
in the path of righteousness.

- 1349 -

S.37, A.59-64

J-23

59. "Except our first
And that we 4070
Shall not be punished?"
60. Verily this is
The supreme triumph. 41171
61. For the like of this
Let all strive,
Who wish to strive.
62. Is that the better entertainment
Or the Tree of Zaqqum?4(172
63. For We have truly
Made it (as) a trial 4073
For the wrong-doers.
64. For it is a tree
That springs out
Of the bottom of Hell-fire:

4070. After he realises the great danger from which he narrowly escaped. his joy is
so great that he can hardly believe it! Is the danger altogether past now? Are the portals
of death closed for ever? Is he safe now from the temptations which will bring him to
ruin and punishment?
4071. The answer is: Yes. "Beyond the flight of Time. Beyond the realm of Death.
There surely is some blessed clime, Where Ufe is not a breath!" In the words of
Longfellow this was an aspiration on this earth. In the Hereafter it is a realisation!
Some interpret verses 60-62 as a continuation of the speech of the man in heaven.
The meaning would in that case be the same.
4072. Cf. xvii. 60. n. 2250. This bitter tree of Hell is in contrast with the beautiful
Garden of heaven with its delicious fruits.

4073. This dreadful bitter Tree of Hell is truly a trial to the wrong-doers. (1) It grows
at the bottom of Hell; (2) even its fruit-stalks. which should have been tender, are like
the heads of devils: (3) its produce is eaten voraciously; (4) on top of it is a boiling
mixture to cut up their entrails (see next note); and (5) every time they complete this
round of orgies they return to the same game. A truly lurid picture, but more lurid in
reality are the stages of Evil. (1) It takes its rise in the lowest depths of corrupted human
nature; (2) its tenderest affections are degraded to envy and hate; (3) the appetite for
Evil grows with what it feeds on; (4) its "cures" serve but to aggravate the disease; and
(5) the chain of evil is unending; one round is followed by another in interminable
succession.

- 1350 -

J-23

cJJ.rJ~ ~WI ~;'I
~

!>.

shoots of its fruit-stalks
Are like the heads
Of devils:
66. Truly they will eat thereor1l74
And fill their bellies therewith.
Then on top of that
They will be given
A mixture made of
Boiling water.
Then shall their return 4075
Be to the (Blazing) Fire.

69. Truly they found their fathers
On the wrong Path;

70. So they (too) were rushed4{176
Down on their footsteps!
71. And truly before them,
Many of the ancients路
Went astray;But We sent aforetime,41177
Among them, warners.

4074. The parable of fruits and drinks in the contrasted fortunes of the Good and
the Evil is further elaborated in xlvii. 15, where the boiling water given to tbe evi\ ones
cuts up their entrails.
4075. When they eat of the zaqqam in the lowest depths of hell, they are apparently
brought up to drink of the mixture as a further punishment, after which they go back
to repeat the round.
4076. A grim reproach. 'You found your fathers doing wrong; and you must rush
headlong in their footsteps to perdition!'
4077. It is human to err. The error is forgiven if there is repentance and amendment.
The point is that Allah in His mercy at all times in history sent messengers and teachers
to give His Message, and men deliberately rejected that Message.

- 1351 -

J-23

:.37, A.73-78

cJJ.rJ~ ~W, .):1
~

Then see what was
The End of those wh0 4lJ7X
Were warned

74. Except the chosen4t179
Servants of Allah.
SECTION 3.
75. (In the days of old),
Noah cried to US,411XO
And We arc the Best
To hear prayer.
76. And We delivered him
And his people from
The Great Calamity:l(IXI
77. And made his progeny
To endure (on this earth) ;40112
78. And We left (this blessing)
For him among generations4083
To come in later times:

4078. It is on the reception or rejection of Allah's teachings and guidance that
judgment will come. In this world itself, see what is the teaching of history.
Unrighteousness and wrong-doing never prosper in the long run.
4079. But there is always a band of sincere and devoted men who serve Allah, and
the highest form of life is open to them.
Note that this verse occurs at xxxvii. 40 above, where the argument of the difference

between the fates of the righteous and the unrighteous was begun. Here it is rounded
off with the same phrase, and now we proceed to take illustrations from the early
Prophets.
4080. Cf xxi. 76-77. The story of Noah occurs in many places: here the point is that
when men gird themselves against evil, Allah protects them, and Evil cannot triumph
against Allah's Plan.

4081. The Deluge, the Flood of Noah. The main story will be found in xi. 25-48.
4082. Noah's posterity survived the Flood in the Ark, while the rest perished.
4083. His name is remembered for ever, commencing a new era in religious history.
Note that the words in verses 78-81, with slight modifications, form a sort of refrain to
the following paragraphs about Abraham, Moses, and Elias, but not about Lot and Jonah.

- 1352 -

8.37, A.79-85
~

J-23

cJJ,r..J~ ~W, ~;J:-I

g!J:.

~

ml

"Peace and salutation to Noah
Among the nations!,,4084
80. Thus indeed do We reward
Those who do right.

81. For he was one
Of Our believing Servants.
82. Then the rest We overwhelmed
In the Flood.
83. Verily from his party
Was Abraham. 408s

84. Behold, he approached his Lord
With a sound heart. 4086
85. Behold, he said to his father
And to his people, "What
Is that which ye worship?

= Lot was a nephew of Abraham, and may be supposed to belong to the story of Abraham.
Jonah's career nearly ended in a tragedy for himself, and his people got a further lease
of power "for a time" (xxxvii. 148). And both Lot and Jonah belong to a limited local
tradition.
4084. The story of the Flood is found in some form or other among all nations, and
not only among those who follow the Mosaic tradition. In Greek tradition, the hero of
the Flood is Deukalion, with his wife Pyrrha: in Indian tradition (Shalapatha Brdhmana
and Mahdbhdrata) it is the sage Manu and the Fish. The Chinese tradition of a great
Flood is recorded in Shu-King. Among American Indians the tradition was common to
many tribes.
4085. The main story will be found in xxi. 51-73; but the episode about his readiness
and that of his son to submit to the most extreme form of self-sacrifice under trial (in
verses 102-107 below) is told here for the first time, as this Sura deals with the theme,
"Not my will, but Thine be done!" In "followed his way", the pronoun "his" refers to
Noah, "he", of verse 81 above.
4086. A sound heart: qalb salim: a heart that is pure, and unaffected by the diseases
that afflict others. As the heart in Arabic is taken to be not only the seat of feelings
and affections, but also of intelligence and resulting action, it implies the whole character.
Cf. Abraham's title of 1!anif (the True): ii. 135 and n. 134. Cf. also xxvi. 89: "only he
will prosper who brings to Allah a sound heart,"

- 1353 -

i.37, A.86-93
~

J-23

~

FalsehoodGods other than Allah
That ye desire?4087
"Then what is your idea
About the Lord of the Worlds?,,41188
Then did he cast
A glance at the Stars,
And he said, "I am
Indeed sick (at heart)! ,,41189
So they turned away
From him, and departed.
91. Then did he turn
To their gods and said,
"Will ye not eat
(Of the offerings before you)?
92. "What is the matter
With you that ye
Speak not'!"路
93. Then did he tum
Upon them, striking (them)4090
With the right hand. 4091

4087. False worship-worship of idols or stars or symbols, or Mammon or Self-is due
either to false and degrading conceptions of Allah, or to a sort of make-believe, where
practice is inconsistent with knowledge or ignores the inner promptings of Conscience.
Abraham's challenge to his people is: 'Are you fools or hypocrites?'
4088. 'Do you not realise that the real Creator is One-above all the forms and
superstitions that you associate with Him?'
4089. The grief was really preying on his mind and soul, that he should be associated
with such falsehoods. His father himself was among the chief supporters of such
falsehoods, and his people were given up wholly to them. He could not possibly share
in their mummeries, and they left him in disgust. Then he made his practical protest in
the manner narrated in xxi. 56-64.
4090. See the reference in the last note.
4091. With the right hand: as the right hand is the hand of power, the phrase means
that he struck them with might and main and broke them.

- 1354 -

S.37, A.94-100
~

cJJ.rJIJ ~WI ~~I

J-23
~

Then came (the worshippers)
With hurried steps,
To him.
He said: "Worship ye
That which ye have
(Yourselves) carved?4092
"But Allah has created you
And your handiwork!"
They said, "Build him
A furnace, and throw him 4093
Into the blazing fire!"
(This failing), they then
Plotted against him, 4094
But We made them the ones
Most humiliated!
He said: "I will go
To my Lord! He
Will surely guide me!4095
100. "0 my Lord! grant me
A righteous (son)!"

4092. His action was a challenge, and he drives home the challenge now with
argument. 'Do you worship your own handiwork? Surely worship is due to Him Who
made you and made possible your handiwork!'

4093. The argument of Abraham was so sound that it could not be met by argument.
In such cases Evil resorts to violence, or secret plotting. Here there was both violence
and secret plotting. The violence consisted in throwing him into a blazing Furnace. But
by the mercy of Allah the fire did not harm him (xxi. 69), and so they resorted to
plotting. But the plotting, as the next verse (xxxvii. 98) shows, was a boomerang that
recoiled on their own heads.
4094. Cf. xxi. 71. Their plot against the righteous Abraham failed. Abraham migrated
from the country (Chaldea, Babylon, and Assyria) and prospered in Syria and Palestine.
It was his persecutors that suffered humiliation.
4095. This was the Hijrat of Abraham. He left his people and his land, because the
Truth was dearer to him than the ancestral falsehoods of his people. He trusted himself
to Allah, and under Allah's guidance he laid the foundations of great peoples. See n.
2725 to xxi. 69.

- 1355 -

cJJ.,M~ ~WI.):-I

8.37, A.I01-102
~

101. So We gave him
The good news 4096
Of a forbearing son. 4V97
102. Then, when (the son)
Reached (the age of)
(Serious) work with him,
He said: "0 my son!
I have seen in a dream 4C198
That I offer thee in sacrifice:4099
Now see what is
Thy view!" (The son) said:
"0 my father! Do
As thou art commanded:
Thou will find me,
If Allah so wills one
Of the steadfast."

4096. This was in the fertile land of Syria and Palestine. The boy thus born was,
according to Muslim tradition, the first-born son of Abraham, viz., Isma'il. The name
itself is from the root Sami'a, to hear, because Allah had heard Abraham's prayer (verse
1(0). Abraham's age when Isma'il was born was 86 (OeD xvi. 16).

4097. The boy's character was to be Halim, "forbearing". This title is also applied
to Abraham (in ix. 114 and xi. 75). It refers to the patient way in which both father
and son cheerfully offered to suffer any self-sacrifice in order to obey the Command of
Allah. See next verse.
4098. Where did this vision occur? The Muslim view is that it was in or near
Makkah. Some would identify it with the valley of Minii, six miles north of Makkah,
where a commemoration sacrifice is annually celebrated as a rite of the Hajj on the tenth
of Zul-Hijjah, the 'Id of Sacrifice, in Memory of this Sacrifice of Abraham and Isma'i1
(see' n.217 to ii. 197). Others say that the original place of sacrifice was near the hill
of Marwa (the companion hill to ~afa, ii. 158), which is associated with the infancy of
Isma'iJ.
4099. At what stage in Abraham's history did this occur? See n. 2725 to xxi. 69. It
was obviously after his arrival in the land of Cannan and after Ismii'i1 had grown up to
years of discretion. Was it before or after the building of the Ka'ba (ii. 127)? There are
no data on which this question can be answered. But we may suppose it was before that
event, and that event may itself have been commemorative.

- 1356-

5.37, A.I03-105
~

J-23

~

103. So
they had both41OO
Submitted (to Allah),
And he had laid him
Prostrate on his forehead
(For sacrifice), 4101
to

him,4102

"Thou hast already fulfilled
The dream!"-thus indeed
Do We reward
Those who do right.

4100. Note that the sacrifice was demanded of both Abraham and 18m3'il. It was a
trial of the will of the father and the son. By way of trial the father had the command
conveyed to him in a vision. He consulted the son. The son readily consented, and offered
to stand true to his promise if his self-sacrifice was ~eally required. The whole thing is
symbolical. Allah does not require the flesh and blood of animals (xxii. 37), much less
of human beings. But he does require the giving of our whole being to Allah, the symbol
of which is that we should give up something very dear to us, if Duty requires that
sacrifice.
4101. Our version may be compared with the Jewish-Christian version of the present
Old Testament. The Jewish tradition, in order to glorify the younger branch of the family,
descended from Isaac, ancestor of the Jews, as against the elder branch, descended from
Isma'n, ancestor of the Arabs, refers this sacrifice to Isaac (Gen. xxii. 1-18). Now Isaac
was born when Abraham was 100 years old (Gen. xxi. 5), while Isma'it was born to
Abraham when Abraham was 86 years old (Gen. xvi. 16). Isma'n was therefore 14 years
older than Isaac. During his first 14 years Isma'il was the only son of Abraham; at no
time was Isaac the only son of Abraham. Yet, in speaking of the sacrifice, the Old
Testament says (Gen. xxii. 2): "And He said, Take now thy son, thine only son Issac,
whom thou lovest. and get thee into the land of Moriah: and offer him there fOf a. burnt
offering... " This slip shows at any rate which was the older version, and how it was
overlaid, like the present Jewish records, in the interests of a tribal religion. The "land
of Moriah" is not clear: it was three days' journey from Abraham's place (Gen. xxii. 4).
There is less warrant for identifying it with the hill of Moriah on which Jerusalem was
afterwards built than with the hill of Marwa which is identified with the Arab tradition
about Isma'il.
4102. In the Biblical version Isaac's consent is not taken; in fact Isaac asks, 'where
is the lamb for sacrifice?' and is told that 'God would provide it'. It is a complete human
sacrifice like those to Moloch. In our version it is as much a sacrifice by the will of Isma'il
as by that of Abraham.

- 1357 -

8.37, A.I06-113

cJJ~~ ~W,

J-23

-;1:-1

~

And We ransomed him
With a momentous sacrifice: 4103

108. And We left
For him among generations4104
(To come) in later times:
"Peace and salutation
To Abraham!"

110. Thus indeed do We reward
Those who do right
For he was one
Of Our believing Servants.
112. And We gave him 4105
The good news
Of Isaac-a prophet,One of the Righteous.
We blessed him and Isaac:
But of their progeny
Are (some) that do right,
And (some) that obviously4106
Do wrong, to themselves.

4103. The adjective qualifying "sacrifice" here, 'a!Im, (great, momentous) may be
underslood bolh in a literal and a figurative sense. In a literal sense it implies that a

fine sheep or ram was substituted. The figurative sense is even more important. It was
indeed a great and momentous occasion, when two men, with concerted will, "ranged
themselves in the ranks" of those to whom self-sacrifice in the service of Allah was the
supreme thing in life.
4104. Cf. above, xxxvii. 78-81 and n. 4083.

4105. Isaac was Abraham's second son, born of Sarah, when Abraham was 100 years
of age. See n. 4101. He was also blessed and became the ancestor of the Jewish people.
See next note.
4106. So long as the Children of Israel upheld the righteous banner of Allah, they
enjoyed Allah's blessing, and their history is a portion of sacred history. When they fell
from grace, they did not stop Allah's Plan: they injured their own souls.

- 1358-

cJJ.rJ!J ~WI -;J:-'
,,~

!>.

Again, (of old.)
We bestowed Our favour
On Moses and Aaron,4107

115. And We delivered them
And their people from
(Their) Great distress.4108
116. And We helped them,
So they were victorious;4109
117. And We gave them
The Book which hel ps4110
To make things clear;
118. And We guided them
To the Straight Way.
119. And We left
For them among generations4111
(To come) in later times:
"Peace and salutation
To Moses and Aaron!"

4107. The story of Moses is told in numerous passages of the Our-an. The passages
most illustrative of the present passage will be found in xxviii. 4 (oppression of the
Israelites in Egypt) and xx. 77-79 (the Israelites triumphant over their enemies when the
latter were drowned in the Red Sea).
4108. What could have been a greater calamity to them than that they should have
been held in slavery by the Egyptians, that their male children should have been killed
and their female children should have been saved alive for the Egyptians?
4109. The Israelites were delivered by three steps mentioned in verses 114, 115, and
116 respectively; but the consummation of Allah's favour on them was (verses 117-118)
the Revelation given to them, which guided them on the Straight Way, so long as they
preserved the Revelation intact and followed its precepts. The three steps were: (1) the
divine commission to Moses and Aaron: (2) the deliverance from bondage; and (3) the
triumphant crossing of the Red Sea and the destruction of Pharaoh's army.
4110. Mustabin has a slightly different force from Mabin. I have translated the
former by "which helps to make things clear", and the latter by "which makes things
clear",-apt descriptions as applied to the Taurat and the Qur-in.

4111. See above, xxxvii. 78-81 and n. 4083.

- 1359 -

8.37, A.121-128

J-23

~J.rJ~ ~WI ~;J:-I

Thus indeed do We reward
Those who do right.
122. For they were two
Of Our believing Servants.

So also was Elias4112
Among those sent (by Us).
124. Behold, he said
To his people,
"Will ye not fear (Allah)?

"Will ye call upon Baa14113
And forsake the Best
Of Creators,126. "Allah, your Lord and Cherisher
And the Lord and Cherisher
Of your fathers of old?"
127. But they rejected him,4114

And they will certainly
Be called up (for punishment),
Except the chosen
Servants of Allah (among them).

4112. See n. 905 to vi. 85. Elias is the same as Elijah, whose story will be found
in the Old Testament in I Kings xvii-xix. and 2 Kings i-ii. Elijah lived in the reign of
Ahab (B.C. 896-874) and Ahaziah (B.C. 874-872), kings of the (northern) kingdom of
Israel or Samaria. He was a prophet of the desert, like John the Baptist,-unlike our holy
Prophet, who took part in, controlled, and guided all the affairs of his people. Both Ahab
and Azariah were prone to lapse into the worship of Baal, the sun-god worshipped in
Syria. That worship also included the worship of nature-powers and procreative powers,
as in the Hindu worship of the Ungam, and led to many abuses. King Ahab had married
a princess of Sidon, Jezebel, a wicked woman who led her husband to forsake Allah and
adopt Baal-worship. Elijah denounced all Ahab's sins as well as the sins of Ahaziah and
had to flee for his life. Eventually, according to the Old Testament (2 Kings, ii-11) he
was taken up in a whirlwind to heaven in a chariot of fire after he had left his mantle
with Elisha the prophet.
4113. For Baal-worship see last note.
4114. They persecuted him and he had to flee for his life. Eventually he disappeared
mysteriously; see n. 4112.

- 1360 -

S.37, A.129-137

J-23

cJJ.;..J!J ~WI ~):-I
~

~

129. And We left
For him among generations 4115
(To come) in later times:
"Peace and salutation
To such as Elias!,,41l5.A
131. Thus indeed do We reward
Those who do right.
For he was one
Of Our believing Servants.
So also was Liit 4116
Among those sent (by Us).
Behold, We delivered him
And his adherents, an
Except an old woman
Who was among those
Who lagged behind: 4117
136. Then We destroyed
The rest.
Verily, ye pass411H
By their (sites),
By day-

4115. See above, xxxvii. 78-81, and n. 4083.
4115-A. Ilyiisin may be an alternative form of Ilyiis: Cf. Sainaa (xxiii. 20) and Sinin
(xcv. 2). Or it may be the plural of Ilyiis, meaning "such people as Ilyas'.
4116. The best illustration of this passage about LOt will be found in vii. 80-84. He
was a prophet sent to Sodom and Gomorrah, Cities of the Plain, by the Dead Sea. The
inhabitants were given over to abominable crimes, against which he preached. They
insulted him and threatened to expel him. But Allah in His mercy saved him and his
family (with one exception, see the following note), and then destroyed the Cities.
4117. Cf. vii. 83, and n. 1051. Lors wife had no faith: she lagged behind, and
perished in the general ruin.
4118. Cf. xv. 76, and n. 1998. The tract where they lay is situated on the highway
to Syria where the Arab caravans travelled regularly, "by day and by night". Could not
future generations learn wisdom from the destruction of those who did wrong?

- 1361 -

J-23

5.37, A.138-142

~J.rJ~ ~WI _;J:-I
~

,6

~

138. And by night:
Will ye not understand?

SECfION 5.
139. So also was Jonah 4119
Among those sent (by Us).
140. When he ran away
(Like a slave from captivity)4120
To the ship (fully) laden,
He (agreed to) cast lots,4121
And he was of the rebutted:
142. Then the big Fish4122
Did swallow him,
And he had done4123
Acts worthy of blame.

4119. For illustrative passages, see xxi. 87-88. n. 2744, and lxviii. 48-50. Jonah's
mission was to the city of Nineveh, then steeped in wickedness. He was rejected and he
denounced Allah's wrath on them, but they repented and obtained Allah's forgiveness.
But Jonah "departed in wrath" (xxi. 87), forgetting that Allah has Mercy as well as
forgiveness. See the notes following. Cf. x. 98, n. 1478.
4120. Jonah ran away from Nineveh like a slave from captivity. He should have stuck
to his post. He was hasty, and went off to take a ship. As if he could escape from Allah's
Plan!

4121. The ship was fully laden and met foul weather. The sailors, according to their
superstition, wanted to find out who was responsible for the ill-luck: a fugitive slave would
cause such ill-luck. The lot fell on Jonah, and he was cast off.
4122. The rivers of Mesopotamia have some huge fishes. The word used here is lfiU.
which may be a fish or perhaps a crocodile. If it were in an open northern sea, it might
be a whale. The locality is not mentioned: in the Old Testament he is said to have taken
ship in the port of Joppa (now Jaffa) in the Mediterranean (Jonah, i. 3), which would
be not less than 600 miles from Nineveh. The TIgris river, mentioned by some of our
Commentators, is more likely, and it contains some fishes of extraordinary size.

4123. See n. 4120.

- 1362-

143. Had it not
That he (repented and)
Glorified Allah,4124
144. He would certainly have
Remained inside the Fish 4125
Till the Day of Resurrection.
145.. But We cast him forth
On the naked shore
In a state of sickness,4126
146. And We caused to grow,
Over him, a spreading plant
Of the Gourd kind.
147. And We sent him
(On a mission)
To a hundred thousand 4127
(Men) or more.
148. And they believed;
So We permitted them
To enjoy (their life)4128
For a while.

4124. "But he cried through the depths of darkness, 'There is no god but Thee: glory
to Thee! I was indeed wrong!" (xxi. 87).
4125. This is just the idiom. This was to be the burial and the grave of Jonah. If
he had not repented, he could not have got out of the body of the creature that had
swallowed him, until the Day of Resurrection, when all the dead would be raised up.
4126. Cf. xxxvii. 89 above. His strange situation might well have caused him to be
ill. He wanted fresh air and solitude. He got both in the open plain, and the abundan\\~
shady Gourd Plant or some fruitful tree like it gave him both shade and sustenance. The
Gourd is a creeper that can spread over any roof or ruined structure.
4127. The city of Nineveh was a very large city. The Old Testament says: "Nineveh
was an exceeding great city of three days' journey" (Jonah, iii. 3); "wherein are more
than six score thousand persons" (Jonah, iv. 11). In other words its circuit was about 45
miles, and its population was over a hundred and twenty thousand inhabitants.
4128. They repented and believed, and Nineveh got a new lease of life. For the dates
to which Jonah may be referred, and the vicissitudes of the City'S history as the seat of
the Assyrian Empire, see notes 1478-79 to x. 98.

- 1363 -

S.37, A.149-157
~

149. Now ask them their
Is it that thy Lord
Has (only) daughters, and they
Have sons?Or that We created
The angels female, and they
Are witnesses (thereto)?
151. Behold they
Say, out of their own invention,
"Allah has begotten chiidren,,?4J311
But they are liars!
153. Did He (then) choose4J31
Daughters rather than sons?
154. What is the matter
With you? How judge ye?
155. Will ye not then
Receive admonition?
Or have ye
An authority manifest?
157. Then bring ye your Book
(Of authority) if ye be
Truthful!

The lessons from Jonah's story are: (I) that no man should take upon himself to
judge of Allah's wrath or Allah's mercy; (2) that nevertheless Allah forgives true
repentance, whether in a righteous man, or in a wicked city; and (3) that Allah's Plan
will always prevail, and can never be defeated.
4129. We begin a new argument here. The Pagan Arabs called angels daughters of
Allah. They themselves were ashamed of having daughters, and preferred to have sons,
to add to their power and dignity. See xvi. 57-59, and n. 2082. Yet they invented
daughters for Allah!
4130. Any attribution to Allah of ideas derogatory to His Oneness and His supreme
height above all creatures is likely to degrade OUf own conception of Allah's Universal
plan, and is condemned in the strongest terms.
4131. There is the strongest irony in this passage.

- 1364-

1-23

158. And they have invented
A kinshi p 4132
Between Him and the Jinns:
But the linns know
(Quite well) that they
Will be brought
Before Him.
159. Glory to Allah! (He is free)
From the things they ascribe
(To Him)!
160. Not (so do) the Servants
Of Allah, the chosen ones. 4133
For, verily, neither ye
Nor those ye worship
Can lead (any)4134
Into temptation
Concerning Allah,
Except such as are
(Themselves) going to
The blazing Fire!
(The angels)4135
"Not one of us but has
A place appointed;

4132. The angels are at least pure beings engaged in the service of Allah. But the
Pagan superstitions not only connect them with Allah as daughters but even connect Allah
by relationship with all kinds of spirits, good or evil! In some mythologies the most evil
powers are gods or goddesses as if they belonged to the family of Allah the Creator and
had some semblance of equality with Him! This, too, is repudiated in the strongest terms.
For Jinns see n. 929 to vi. 100.
4133. Those sincere in devotion to Allah never ascribe such degrading ideas to Allah.
4134. Evil has no power over faith, truth, and sincerity. Such power as it has is over
those who deliberately put themselves in the way of Destruction. It is their own will that
leads them astray. If they were fortified against Evil by Faith, Patience, and Constancy,
Evil would have no power to hurt them. Allah would protect them.
4135. To round off the argument of the Sura we go back to the idea with which
it began. Those who range themselves in ranks for the united service of Allah {see above,
xxxvii. 1 and n. 4031)-whether angels or men of God-are content to keep their ranks

- 1365 -

=

S.37, A.165-172

J-23

cJJ.rJ~ ~WI ~):-I
~

"And we are verily
Ranged in ranks (for service);
..And we are verily those
Who declare (Allah's) glory!"
167. And there were thosc4136
Who said,
168. "If only we had had
Before us a Message
From those of old,
"We should certainly have
Been Servants of Allah,4137
Sincere (and devoted)!"
But (now that the Our-an
Has come), they reject it:
But soon will they know!4138
Already has Our Word
Been passed before (this)
To Our Servants sent (by Us),
172. That they would certainly
Be assisted,

= and

do whatever service is assigned to them. It is not for them to question Allah's Plan,
because they know that it is good and that it will ultimately triumph. Any seeming delays
or defeats do not worry them. Nor do they ever break their ranks.
4136. There were the sceptics or Unbelievers,-primarily the Pagan Arabs, but in a
more extended sense, aU who doubt Allah's providence or revelation.
4137. Such men take refuge in ancestral tradition. 'If our forefathers had had an
inkling of Revelation or miracles, or had worshipped as we are now taught to worship,
we should gladly have accepted. Or if they had had anything of the miracles which other
nations of old arc said to have received, we could then have accepted.' But now stronger
and more convincing proofs have come to them in the Qur-an in their own tongue, and
they doubt and. reject it.
4138. Allah's Truth will manifest itself against all odds, and the whole world will see.

-1366-

S.37, A.173-178

.JJ.;.J~ ~WI.;'I

J-23

~

!>.

~

173. And that Our forces,-4139
They surely must conquer.
So tum thou away4140
From them for a little while,
And watch them (hOW4141
They fare), and they soon
Shall see (how thou farest)!
176. Do they wish (indeed)4142
To hurry on our Punishment?

But when it descends
Upon their courtyards4143
Before them, Evil will be
The morning for those who
Were warned (and heeded not)!
So tum thou away4144
From them for a little while,

4139. The victory will be the victory of Allah's Truth by the forces of Allah, but
every soldier in the army of Truth, who has done his duty, will be entitled to claim a
share in the victory.
4140. Addressed in the first instance to the holy Prophet, but good for all time. He
was not to be discouraged by his initial failures. Soon came victory to him from Allah.
So is it always in the struggles of truth and righteousness. The righteous can afford to
ignore opposition, confident in the strength which comes from the Grace of Allah.
4141. Watch and wait, for the Right must come to its own.
4142. The last verse enjoined Patience under the attacks of Evil, in the knowledge
that evil must be conquered at last. Evil may perhaps tum back scoffingly and say, 'If
a punishment is to come, why not bring it on now?' Why indeed? The answer is: when
it comes, it will come like a rush by night when the enemy is overpowered, when he
least expects it: when the day dawns, it is a sorry plight in which the enemy finds himself.
Cf xxii. 47, and n. 2826; and xxvi. 204, n. 3230.
4143. See last note. The parable is that of an enemy camp in a plain, which is
surprised and destroyed by a night attack from the hills. Evil is the plight of any survivors
in the morning. Their regrets will be all the more poignant if they had had some sort
of a warning before hand and had paid no heed to it!
4144. This and the following verse repeat verses 174-75 (with a slight verbal
alteration). The argument in verses 176-77 brought in a new point. When that is finished,
the repetition carries us back to the main argument, and rounds off the whole Sura.

- 1367 -

S.37, A.179-182

J-23

IJJ..rJ1J ~W, ~):-I
~

- 1368 -

- 1369-

SUra ~ad 38 Ayat 1-3

Juz' 23

~

tJJ.r.J~ ~W, ~.rI:-'
1\

!J..

1.\

1.\

one of the Abbreviated
Letters).
In the name of Allah, Most Gracious,
Most Merciful.
1.

~ad:4146

By the Qur-an,
Full of Admonition: 4147
(This is the Truth).
2. But the Unbelievers
(Are steeped) in Self_glory4148
And opposition.
3. How many generations
Before them did We destroy?
In the end they cried 4149
(For mercy)-when
There was no longer time
For being saved I

4146. ~ad is a letter of the Arabic alphabet. It is used here as an Abbreviated Letter,
for which see Appendix I (at the end of Sura ii.). See also the second para, of n. 989
to vii. 1 for this particular letter. No dogmatism is permissible in trying to interpret
Abbreviated Letters. This Sura is concerned mainly with the stories of David and Solomon
as illustrative of the relative positions of spiritual and worldly power. Sale's note: "it may
stand for Solomon": is a real howler: for in Arabic the letter ~iid does not occur at all
in the name of Solomon.
4147. Full of admonition: the word ~ikr is far more comprehensive than any single
word or phrase that I can think of in English: it implies (1) remembrance in a spirit of
reverence; (2) recital, celebrating the praises of Allah; (3) teaching, admonition, warning;
(4) Message, Revelation, as in Ah-lu~-~ikr, "those who possess the Message" (xvi. 43, and
n. 2069). Devotional exercises are also called pkr. with reference to meaning (2) above.

4148. The great root of Evil and Unbelief is Self-glory or Arrogance, as is pointed
out in several places with regard to Satan; cf. below, xxxviii. 74-76. This leads to Envy
and opposition or a desire to start a peculiar doctrine or sect of one's own, instead of
a desire to find common grounds of belief and life, which lead to the Religion of Unity
of Allah. This teaching of Unity was what the Pagans objected to in the holy Prophet
(verse 5 below)!
4149. Teaching, Warning, Signs have been given by Allah to all nations and at all
times, and yet nations have rebelled and gone wrong and suffered destruction. If only
later generations could learn that wrong-doing results in self-destruction! For the justice
of Allah merely carries out the result of their own choice and actions. At any time during

- 1370 -

=

8.38, A.4-6
t>.

4. So they wonder
That a Warner has come
To them from among themselves!41.50
And the Unbelievers say,
"This is a scorcerer
Telling lies!

5. "Has he made gods4151
(All) into one God?
Truly this is
A strange thing!"
6. And the leaders among them
Go away (impatiently), (saying),41.52
"Walk ye away, and remain
Constant to your gods!
For this is truly
A thing designed (against you)!

= their probation they could repent and obtain mercy,

but their "Self-glory and Separatism"
stand in the way. Ultimately they do cry for a way of escape, but it is then too late.

4150. Their wonder is only stimulated. They are fuU of envy and spite against one
of themselves who has been chosen by Allah to be His Messenger. and they vent their
spite by making all sorts of false accusations. The man who was pre-eminent for truth
and conscientious consideration, they call "a sorcerer and a liar" I
4151. And what is the offence of the Messenger of Unity? That he has made all their
fantastic gods disappear; that in place of chaos he has brought harmony; that in place
of conflict he brings peacel It is a wonderful thing, but not in the sarcastic sense in which
the Unbelievers scoff at it!
4152. When the message of Islam was being preached in its infancy. and the Preacher
and his followers were being persecuted by the Pagans. one of the devices adopted by
the Pagan leaders was to get the Prophet's uncle Abu TaIib to denounce or renounce
his beloved nephew. A conference was held with Abu TaIib for this purpose. On its
failure the leaders walked away. and began to discredit the great movement by falsely
giving out that it was designed against their personal influence, and to throw power into
the hands of the Prophet. Ha~rat 'Vmar's conversion occurred in the sixth year of the
Mission (seventh year before the Hijrat). The circumstances connected with it (see
Introduction to S. xx.) greatly alarmed the Quraish chiefs, who. greedy of autocracy
themselves, confused the issue by accusing the righteous Preacher of plotting against their
power.

- 1371 -

8.38, A.7-10

cJJ.r-JIj ..:,JWI .):-1

J-23
().

!A

~

"We never heard (the like)
Of this in the last religion 41S3
This is nothing but
A made-up tale!"
"What! Has the Message
Been sent to him_41S4
(Of all persons) among us? ...
But they are in doubt
Concerning My (own) Message!4lSS
Nay, they have not yet
Tasted My Punishment!
9.

Or have they the Treasures
Of the Mercy of thy Lord,_4IS6
The Exalted in Power,
The Grantor of Bounties
Without measure?
Or have they the dominion
Of the heavens and the earth
And all between? If so,
Let them mount Up41S7

4153. 'Whatever may have been the case in the past', they said, 'our own immediate
ancestors worshipped these idols in Makkah and why should we give them up?' Selfcomplacency was stronger with them than Truth; and so they call Truth "a made-up tale"!
Some Commentators interpret milltlt iikhirat to refer to the last religion preached before
[slam, viz. Christianity, which had itself departed from Monotheism to Trinity.
4154. Here comes in envy. 'If a Message had to come, why should it come to him,
the orphan son of 'AbdulHih, and not to one of our own great men?'
4155. They have no clear idea of how Allah's Message comes! It is not a worldly thing
to be given to anyone. It is a divine thing requiring spiritual preparation. If they close
their eyes to it now, it will be brought home to them when they taste the consequences
of their folly!
4156. If they set themselves to judge Allah, have they anything to show comparable
to Allah's Mercy and Power! He has both in infinite measure. Who are they to question
the grant of His Mercy and Revelation to His own Chosen One?
4157. Weak and puny creatures though they are, they dare to raise their heads
against the Omnipotent, as if they had dominion over Creation and not He! If they had
any power, let them mount up to heaven and use all the means they have to that end,
and see how they can frustrate Allah's Purpose!

- 1372 -

S.38, A.I0-14

With the ropes and means
(To reach that end)!
11. They are but
A host of confederates
And they will be
Put to flight. 4158
12. Before them (were many
Who) rejected messengers,-4159

The People of Noah,
And 'Ad, and Pharaoh
The Lord of Stakes,4160

13. And Thamud, and the People
Of Lfi!, and the Companions!4161
Of the Wood;-such were
The Confederates. 4162
14. Not one (of them) but
Rejected the messengers,
But My Punishment
Came justly and inevitably4163
(On them).

4158. Of course they cannot frustrate Allah's Purpose. In that world-they will be
ignominiously routed, even if they form the strongest confederacy of the Powers of Evil
that ever could combine. Cf. the last clause of verse 13 below.
4159. In their day, Noah's contemporaries, or the 'Ad and the Thamud, so frequently
mentioned, or Pharaoh the mighty king of Egypt, or the people to whom Lot was sent
(cf. xxxvii. 75-82; vii. 65-73; vii. 103-137; vii. 80-84) were examples of arrogance and
rebellion against Allah: they rejected the divine Message brought by their messengers, and
they all came to an evil end. Will not their posterity learn their lesson?
4160. The title of Pharaoh, "Lord of the Stakes", denotes power and arrogance, in
all or any of the following ways: (1) the stake makes a tent firm and stable, and is a
symbol of firmness and stability; (2) many stakes mean a large camp and a numerous
army to fight; (3) impaling with stakes was a cruel punishment resorted to by the
Pharaohs in arrogant pride of power.
4161. Companions of the Wood; see xv. 78, and n. 2000.
4162. Cf. above, verse 11, and n. 4158.
4163. Cf. xv. 64, n. 1990; and xxii. 18.

- 1373 -

8.38, A.1S-18

15. These (to-day) only wait
For a single mighty Blast,4164
Which (when it comes)
Will brook no delay.4165

16. They say: "Our Lord!
Hasten to us our sentence4166
(Even) before the Day
Of Account!"
Have patience at what they
Say, and remember Our Servant
David, the man of strength:4167
For he ever turned (in repentance
to Allah).

18. It was We that made
The hills declare,4168

4164. Cf xxxvi. 29, n. 3973.
4165. Fawaq: delay, the interval between one milking of a she-camel, and another,
either to give her a breathing space or to give her young time to suck ,-or perhaps the
milker to adjust his fingers. Such interval will be quite short. The derived meaning is that
when the inevitable just punishment for sin arrives, it will not tarry, but do its work
without delay.
4166. Cf xxvi. 204 and n. 3230. Those who do not believe in the Hereafter say
ironically: "Let us have our punishment and sentence now: why delay it?" The last verse
and the next verse supply the commentary. As to those who mock, they will find out
the truth soon enough, when it is too late for repentance or mercy. As to the prophets
of Allah, who are mocked, they must wait patiently for Allah to fulfil His Plan: even
men who had worldly strength and power, like David had to exercise infinite patience
when mocked by their contemporaries.

4167. David was a man of exceptional strength, for even as a raw youth, he slew
the Philistine giant Goliath. See ii. 249-252, and notes 286-87. Before that fight, he was
mocked by his enemies and chidden even by his own elder brother. But he relied upon
Allah, and won through, and afterwards became king.
4168. See n. 2733 to xxi. 79. All nature sings in unison and celebrates the praises
of Allah. David was given the gift of music and psalmody, and therefore the hills and
birds are expressed as singing Allah's praises in unison with him. The special hours when
the hills and groves echo the songs of birds are in the evening and at dawn, when also
the birds gather together, for those are respectively their roosting hours and the hours
of their concerted flight for the day.

- 1374-

S.38, A.18-22

J-23

cJ.J.r-J!J ~WI

~

~,;J:-I

"

In unison with him,
OUf Praises, at eventide
And at break of day,
19. And the birds gathered
(In assemblies): all with him
Did turn (to Allah).4169
We strengthened his kingdom,
And gave him wisdom
And sound judgment4170
In speech and decision.
21. Has the Story of
The Disputants reached thee?4171
Behold, they climbed over
The wall of the private chamber;

!!~~lr--~\~~~-'颅
@y~r

22. When they entered
To David,4172
And he was terrified
Of them, they said:
"Fear not: we are two
Disputants, one of whom
Has wronged the other:
Decide now between us
With truth, and treat us not

4169. Note the mutual echo between this verse and verse 17 above. The Arabic
awwtib is common to both, and it furnishes the rhyme or rhythm of the greater part of
the Sura, thus echoing the main theme: 'Turn to Allah in Prayer and Praise, for that
is more than any worldly power or wisdom.'

4170. Cf. n. 2732 to xxi. 79 for David's sound judgment in decisions; he could also
express himself aptly.
4171. This story or Parable is not found in the Bible, unless the vision here described
be considered as equivalent to Nathan's parable in II Samuel, xi, and xii. Baidhawi would
seem to favour that view, but other Commentators reject it. David was a pious man, and
he had a well-guarded private chamber (mi~riib) for Prayer and Praise.
4172. David used to retire to his private chamber at stated times for his devotions.
One day, suddenly, his privacy was invaded by two men, who had obtained access by
climbing over a wall. David was frightened at the apparition. But they said: "We have
come to seek thy justice as king: we are brothers, and we have a quarrel, which路 we wish
thee to decide."

- 1375 -

8.38, A.22-24

us
"This man is my brother: 4173
He has nine and ninety
Ewes, and I have (but) one:
Yet he says, 'Commit her
To my care,' and he overcame me
In the argument.
24. (David) said: "He has
Undoubtedly wronged thee4174
In demanding thy (single) ewe
To be added to his (flock
Of) ewes: truly many
Are the Partners (in business)417S
Who wrong each other:
Not so do those who believe
And work deeds of righteousness,
And how few are they?" ...
And David gathered that We
Had tried him: he asked

4173. The brother who was most aggrieved said: "This my brother has a flock of
ninety-nine sheep, and I have but one; yet he wants me to give up my one sheep to
his keeping; and moreover he is not even fair-spoken. He talks like one meditating
mischief, and he has not even the grace to ask as an equal, or one sharing in a business
or an inheritance. What shall I do?"
4174. The circumstances were mysterious; the accusation was noval; it was not clear
why the unjust brother should also have come with the complainant, risking his life in
climbing the wall to evade the guard, and he certainly said nothing. David took them
literally, and began to preach about the falsehood and the fraud of men, who should be
content with what they have, but who always covet more.
4175. Especially, said David, is it wrong for brothers or men in partnership to take
advantage of each other; but how few are the men who are righteous? He had in his
mind his own devotion and justice. But 10 and behold! the men disappeared as
mysteriously as they had come. It was then that David realised that the incident had been
a trial or temptation-a test of his moral or spiritual fibre! Great though he was as a king,
and just though he was as a judge, the moment that he thought of these things in selfpride, his merit vanished. In himself he was as other men: it was Allah's grace that gave
him wisdom and justice, and he should have been humble in the sight of Allah.

- 1376 -

S.38, A.24-26
~

!).

Forgiveness of his Lord,4176
Fell down, bowing
(In prostration), and turned
(To Allah in repentance).4116.A
25. So We forgave him
This (lapse): he enjoyed,
Indeed, a Near Approach to Us,
And a beautiful Place
Of (final) Return.
26. 0 David I We did indeed
Make thee a vicegerent4171
On earth: so judge thou
Between men in truth (and justice):
Nor follow thou the lust
(Of thy heart), for it will
Mislead thee from the Path4118

4176. Judged by ordinary standards, David had done no wrong; he was a good and
just king. Judged by the highest standard of those nearest to Allah (Muqa"abiln, lvi. 11),
the thought of self-pride and self-righteousness had to be washed off from him by his
own act of self-realisation and repentance. This was freely accepted by Allah, as the next
verse shows.
4176-A. Some commentators say that David's fault here was his hastiness in judging
before hearing the case of the other party. When he realised his lapse, he fell down in
repentance.
41n. Cf. ii. 30, and n. 47. David's kingly power, and the gifts of wisdom, justice,
psalmody I and prophethood were bestowed on him as a trust. These great gifts were not
to be a matter of self-glory.
4178. As stated in n. 1471 above, this vision and its moral are nowhere to be found
in the Bible. Those who think they see a resemblance to the Parable of the prophet
Nathan (2 Samuel, xii. 1-12) have nothing to go upon but the mention of the "one ewe"
here and the "one little ewe-lamb" in Nathan's Parable. The whole story is here different,
and the whole atmosphere is different. The Biblical title given to David, "a man after
God's own heart" is refuted by the Bible itself in the scandalous tale of heinous crimes
attributed to David in chapters xi and xii. of 2 Samuel, viz., adultery, fraudulent dealing
with one of his own servants, and the contriving of his murder. Further, in chapter xiii,
we have the story of rapes, incest, and fratricide in David's own household! The fact is
that passages like those are mere chroniques scandaJeuses, i.e., narratives of scandalous
crimes of the grossest character. The Muslim idea of David is that of a man just and
upright, endowed with aU the virtues, in whom even the least thought of self-elation has
to be washed off by repentance and forgiveness.

- 1377 -

J-23

;.38, A.26-29

Of Allah: for those who

Wander astray from the Path
Of Allah, is a Chastisement
Grievous,
For that they forget
The Day of Account.
SECfION 3.
27. Not without purpose did We4179
Create heaven and earth
And all between! That
Were the thought of Unbelievers!
But woe to the Unbelievers
Because of the Fire (of Hell)!
28. Shall We treat those
Who believe and work deeds4180
Of righteousness, the same
As those who do mischief
On earth? Shall We treat
Those who guard against evil,
The same as those who
Turn aside from the right?
29. (Here is) a Book which
We have sent down

4179. Cf. iii. 191. Unbelief is the subjective negation of a belief in Order, Beauty.
Purpose. and Eternal Life. Unbelief is to Faith as Chaos is to Cosmos. as the Fire of
Misery is to the Garden of Bliss.

4180. The reference to the Hereafter at the end of verse 26 above is of a piece with
the whole tenor of this Slira. which deals with the superiority of the spiritual kingdom
and the Hereafter. If there were no Hereafter, how could you reconcile the inequalities
of this world? Would not the Unbelievers be right in acting as if all Creation and all
life were futile? But there is a Hereafter and Allah will not treat the Good and Evil alike.
He is just and will fully restore the balance disturbed in this life.

- 1378-

S.38, A.29-32

J-23

~

Unto thee, full of blessings,4181
That they may meditate
On its Signs, and that
Men of understanding may
Receive admonition.
To David We bestowed
Solomon (for a son),_4182
How excellent is the servant!
Ever did he turn (to Us in
repentance) !
31. Behold, there were brought4183
Before him, at eventide,
Coursers of the highest breeding,4184
And swift of foot;
32. And he said, "Truly
Do I prefer wealth4185

4181. Revelation is not a mere chance or haphazard thing. It is a real blessing-among
the greatest that Allah has bestowed on man. By meditation on it in an earnest spirit
man may learn of himself, and his relation to nature around him and to Allah the Author
of all. Men of understanding may, by its help, resolve all genuine doubts that there may
be in their minds, and learn the true lessons of spiritual life.
4182. The greatest in this life have yet need of this spiritual blessing: without it all
worldly good is futile. Referring back to the story of David, we are now introduced to
Solomon, who was a great king but greater still because he served Allah and turned to
Him. The Qur-an, unlike the old Testament, represents Solomon as a righteous king, not
as an idolater, doing "evil in the sight of the Lord" (1 Kings. xi. 6).
4183. The passages about David and Solomon have been variously interpreted by the
Commentators. The versions which I have suggested have good authority behind them,
though I have followed my own judgment in filling in the details.
4184. ~dfiniit: literally, horses that stand, when at ease, on three legs, firmly planted,
with the hoof of the fourth leg resting lightly on the ground. This would imply breeding
and a steady temper, to match with their quality of swiftness mentioned in the next
clause.

4185. The story is not found in the Old Testament. I interpret it to mean that, like
his father David, Solomon was also most meticulous in not allowing the least motive of
self to be mixed up with his spiritual virtues. He was fond of horses; he had great armies
and wealth; but he used them all in Allah's service. Cf xxvii. 19. n. 3259; xxvii. 40. n.
3276, etc. His battles were not fought for lust of blood, but as Jihiids in the cause of =

- 1379 -

4JJ..r-Jt, ~W,

J-23

i.38, A.32-34
~

!>.

~

~.,;J:-'

~~~~

To the remembrance of my
Until (the sun) was hidden
In the veil (of Night):4186
"Bring them back to me,"
Then began he to pass4187
His hand over (their) legs
And their necks.
34. And We did try4188
Solomon: We placed
On his throne a bod y4189
But he did turn
(To Us in true devotion):

= righteousness. His love of horses was not like that of a mere race-goer or of a warrior:
there was a spiritual element in it. He loved by a kind of love which was spiritual,-the
love of the highest Good.
Some commentators interpret this verse saying that Soloman, peace be upon him, was
so engrossed in the inspection of his fine horses that he completely forgot to say his â&#x20AC;˘Asr
prayer before the sunset'.
4186. His review of his fine horses was interrupted by his evening devotions, but he
resumed it after his devotions.
4187. Like aU lovers of horses, he patted them on their necks and passed his hands
over their fore-legs and was proud of having them-not as vanities but as a "lover of
Good".
4188. What was the trial of Solomon? All the power, wealth, and glory, which were
given to him were a spiritual trial to him. They might have turned another man's head,
but he was staunch and true, and while he enjoyed and used all the power he had-over
the jinns, men, and the forces of nature, (see below), he kept his mind steady to the
service of Allah. Cf viii. 28, where "your possessions and your porgeny" are declared
to be "but atrial".

4189. ''''The body on his throne has been variously interpreted. The interpretation
that appeals more is the following:
Sulaiman was at his utmost height of power and glory. Allah
Ta'ala tested him with a severe illness during which he was no
more than a lifeless body on his throne. He came to realize how
weak and powerless he was in the eyes of Allah. In this state of
weakness and misery he turned to Allah with humility and
humbleness.

- 1380 -

S.38, A.35-39
~

J-23

4JJ.rJt, ~W, ~):-I

I).

I>.

~

j\

~~l1~!lfi~ll~

35. He said, "0 my Lord!
Forgive me,4190 and grant me4191
A Kingdom which,
Will not belong to
Another after me:
For Thou art the Grantor4192
Of Bounties (without measure).
36. Then We subjected the Win~193
To his power, to flow
Gently to his order,
Whithersoever he willed,37. As also the Satans,4194
(Including) every kind
Of builder and diver,As also others bound4195

Together in fetters.
"Such are Our Bounties:
Whether thou bestow them4196
(On others) or withhold them,
No account will be asked."

4190, The seeking of worldly Power, even if intended to be used for Allah's service,
has a little of Self in it. It may be quite legitimate and even meritorious in ordinary men,
but even the thought of it in a Prophet is to be apologised for. See a similar idea in
the case of David explained in o. 4176 to xxxviii. 24 above.
4191. He asked for a Power that he would not misuse, though others might not be
able to refrain from misusing it,~uch as power over forces of nature or forces of violence
(see the next three verses).
4192. Cf. xxxviii. 9 above.
4193. Cf. xxi. 81, and n. 2736.
4194. Cf. xxi. 82, and n. 2738. Cf. also xxxiv. 12-13 and notes there: in the latter
passage the spirits mentioned are called Jions. The divers were probably those employed
in pearl-fisheries.
4195. Cf. xiv. 49, where the same expression "bound together in fetters" is applied
to Sinners on the Day of Judgment.

4196. Allah bestowed such abundant powers and bounties 00 Solomon that they
could not be counted or measured: and he was free to give away anything he liked or
keep aoything he liked. In this was great temptation for an ordinary man. Solomon as

- 1381 -

=

J-23

).38, A.40-43

cJJr-Jt, ~W, ..;I:-I
0,

40. And he enjoyed, indeed,4197
A Near Approach to Us,
And a beautiful Place
Of (final) Return.
SECTION 4.
41. Commemorate Our Servant JOb,4198

Behold he cried to his Lord:
"Satan has afflicted
Me with distress4199 and suffering!"
42. "Strike with thy foot: 4200
Here is (water) wherein
To wash, cool and refreshing,
And (water) to drink."
43. And We gave him (back)

His people and doubled
Their number,-as a Grace4201
From Us, and a thing
For commemoration, for all
Who have Understanding.

= a prophet withstood it and asked to be forgiven for power and such a kingdom as others
might not be able to use lawfully. His earthly kingdom went to pieces after his death.
But his name and fame endure. And what is more, he obtained a place among the
Nearest Ones to Allah. See next verse.
4197. The same words are used of David in xxxviii. 25 above, thus symmetrically
closing the argument about the two greatest kings in Israel.
4198. For this passage, verses 41-44, Cf. xxi. 83-84.
4199. The distress was of many kinds. See n. 2739 to xxi. 83. He suffered from
loathsome sores; he lost his home, his possessions, and his family; and almost his balance
of mind. But he did not lose Faith but turned to Allah (see verse 44 below), and the
recuperative process began.
4200. The recuperative process having begun, he was commanded to strike the earth
or a rock with his foot, and a fountain or fountains gushed forth,-to give him a bath
and clean his body; to refresh his spirits; and to give him drink and rest. This is a fresh
touch, not mentioned in S. xxi. or in the Book of Job, but adding beautifully to our
realisation of the picture.
4201. Cf. xxi. 84, and notes 2739-2740.

- 1382 -

S.38, A.44-47

J-23

cJJ.r-J~ ~W,

!J,
.1)

-;J:-I

~~~I~2a~~!1~

"And take in thy hand
A little grass, and strike4202
Therewith: and break not
(Thy oath)." Truly We found
Him full of patience and constancy.
How excellent is the servant!4203
Ever did he turn (to Us)!
45. And commemorate Our Servants

Abraham, Isaac, and Jacob,
Possessors of Power and Vision. 4204
46. Verily We did choose them

For a special (purpose)-The remembrance
Of the Hereafter.
47. They were, in Our sight,

Truly, of the company
Of the Elect and the Good.

4202. In his worst distress Job was patient and constant in faith, but apparently his
wife was not. According to the Book of Job (ii. 9-10), "Then said his wife unto him,
Dost thou still retain thine integrity? Curse God, and die. But he said unto her, Thou
speakest as one of the foolish women speaketh. What? Shall we receive good at the hand
of God, and shall we not receive evil? In all this did not Job sin with his lips." He must
have said in his haste to the woman that he would beat her: he is asked now to correct
her with only a wisp of grass, to show that he was gentle and humble as well as patient
and constant.

4203. Cf. xxxviii. 30 above, where similar words are spoken of Solomon. Patience
and constancy are also a form of service, if our attitude is due to an active faith in Allah,
and not mere passivity. So Milton in his Sonnet: "They also serve who only stand and
wait."
4204. In the last Sura (xxxvii. 83-113). Abraham and Isaac (and by implication Jacob)
were mentioned as resisting Evil and winning through. Here they are mentioned as men
with spiritual power and vision. Israelite patriarchs, who bore witness to the Gospel of
the Hereafter, and were therefore a blessing to their people, for they taught the Truth.

- 1383 -

S.38, A.48-52

~J~!J

J-23
6

!>.

..:.JWl .,;:J:-l
~

48. And commemorate Isma'il,420S
Elisha, and ~ul-Kif1:
Each of them was
Of the company of the Good.
49. This is a Message
(Of admonition): and verily,
For the Righteous,4206
Is a beautiful place
Of (final) Retum,Gardens of Eternity,
Whose doors will (ever)
Be open to them;4207
51. Therein will they
Recline (at ease);
Therein can they
Call (at pleasure)
For fruit in abundance,4208
And (delicious) drink;

52. And beside them will be
Chaste women restraining4209

4205. Isma'i1, the Patriarch of the Arab race, was also mentioned (xxxvii. 101-107)
as a pattern of self-sacrifice; now he is mentioned in the company of the Good, i.e., of
those who were a blessing to their people. Here he is bracketed with Elisha (for whom
see n. 906 to vi. 86), and ~ul-K.ifl (for whom see n. 2743 to xxi. 85). AD these three
were examples of constancy and patience under suffering.
4206. Some of the pre-eminent examples of the Elect and the Good having been
mentioned, we have now a reference to the Righteous as a body (rank and file as weD
as leaders) and their future in the Hereafter as won by victory over Evil.
4207. The Final Bliss will not be a hole-and-corner thing, a pale reflection of some
Palace or Retreat, where mystery reigns behind closed doors. Its doors will be open, and
its inmates will be free to go in and out as they will, because their wiUs wiD be purified
and brought into accord with the Universal Law.
4208. See n. 4003 to xxxvi. 57.

4209. Cf. xxxvii. 48 and n. 4064, and xxxvi. 56, n. 4002. As we conceive happiness
in this life, it is not complete if it is only solitary. How we hanker after some one who
can share in our highest joy I That feeling is also figured here.

- 1384 -

S.38, A.52-58

Their glances, (companions)
Of equal age. 4210
53. Such is the Promise
Made to you
For the Day of Account!
54. Truly such will be
Our Bounty (to you);
It will never fail;Yea, such! ButFor the wrong-doers
Will be an evil place4211
Of (final) Retum!56. Hel1!-they will bum
Therein,-an evil bed
(Indeed, to lie on)!-4212
Yea, such!-Then
Shall they taste it,A boiling fluid, and a fluid 4213
Dark, murky, intensely cold!58. And other Penalties
Of a similar kind,
To match them!

4210. To make the social happiness complete, we want companionship of equal age.
Age and youth cannot be happy together. It is not suggested that in the Timeless state
figured here. there will be old age; but if it is possible to conceive of temperamental
differences then, the company will be so arranged that it will be congenial. Or we can
accept the type of youth and freshness as common to all in that happy state.
4211. This is in parallel contrast to the state of the Blessed in xxxviii. 49 above.

4212. Cf. xiv. 29. This continues the parallel contrast to the state of the Blessed
already described.
4213. Cf. x. 4. and n. 1390. The conjunction of the boiling fluid with the dark,
murky, intensely cold fluid heightenes the effect of the Penalty. In place of harmony.
there is the discord of extreme opposites. And tbe discord is not confined to this: it runs
through the whole idea of Hell. See the next verse.

- 1385 -

S.38, A.59-63

J-23

~.J.,r..Jt, ~WI ~,;:J:-I
~

59. Here is a troop

Rushing headlong with you!4214
No welcome for them!
Truly, they shall burn
In the Fire!
60. (The followers shall cry

To the misleaders:)
"Nay, ye (too)! No welcome
For you! It is ye who
Have brought this upon US!4215
Now evil is (this) place
To stay in!"
61. They will say: "Our Lord!

Whoever brought this upon us,Add to him a double 4216
Chastisement in the Fire!"
62. And they will say:

How is it with us
That we see not men
Who we used to number
Among the bad ones?4217
"Did we treat them
(As such) in ridicule,

4214. The wonder is that so many people should embrace Evil, and in so much hurry
and eagerness! Here they may be welcomed by the leaders of Evil, but in the final state
it will be the opposite of welcome. They will be followed with reproaches and curses.
4215. It is the nature of Evil to shift the blame on to others. The followers will
reproach the leaders, but none can escape personal responsibility for his own acts and
deeds!

4216. Cf vii. 38, and n. 1019. See also xi. 20. The evil ones now vent their spite
on others. Here they ask for a double penalty for their misleaders, but they forget their
own personal responsibility. In the next verse, they express their surprise that others have
escaped the torments, which they themselves have earned!
4217. The bad ones: i.e., the ones whom they (evil ones) ridiculed as fools sure to
come to an evil end, because they refused to join in with the evil ones in their plots.
The values are now reversed. The good ones are among the Blessed, and are not to be
seen in the "Bed of Misery". The ridicule is now against the evil ones.

- 1386 -

S.38, A.63-68

J-23

cJ.J.r-J'" ~WI ~):-I

~

~

Or have (our) eyes
Failed to perceive them?"
That is true,_4218
The mutual recriminations
Of the People of the Fire!
SECfION 5.

65. Say: "Truly am I
A Warner: no god
Is there but Allah,
The One, Supreme and
Irresistible,-4219
66. "The Lord of the heavens

And the earth, and all
Between,-Exalted in Might,4220
Ever-Forgiving. 4221
67. Say: "That is a Tremendous

Tidings.
"From which ye
Do tum away!4222

4218. The mutual recriminations and spite are themselves a part of the Penalty. for
such feelings increase their unhappiness.
4219. Cf. xii. 39, where Joseph preaches to the men in prison. The one supreme
Message of importance to mankind was (and is) the Unity of Allah: that He is the Creator
and Sustainer of all: that His Will is supreme; that He can carry out His Will without
question, and no powers of Evil can defeat it; and that He forgives by His grace again
and again. This Message the holy Prophet came to deliver, and he delivered it.

4220. In n. 2818 to xxii. 40, I have explained the full import of 'Aziz as a title
applied to Allah, and I have expressed two of the leading ideas involved, in the two lines
here. The argument in this Sura turns upon the contrast between earthly Power and the
Divine Power: the one is impotent and the other is supreme.
4221. Qaffiir is the emphatic intensive form, and I have accordingly translated it as
"forgiving again and again". Cf. xx. 82.
4222. The Message which is of supreme import to mankind,-from that they tum
away. Instead of profiting by it, they tum away to side issues, or unprofitable speculation:
such as: what is the origin of Evil; when will Judgment come? etc.

- 1387 -

S.38, A.69-73
!>:

69. "No knowledge have I
Of the Exalted Chiefs,
When they discuss
(Matters) among themselves.4223
70. "Only this has been revealed
To me: that I am
To give warning
Plainly and publicly. ,,4224

71. Behold, thy Lord said4225
To the angels: "I am
About to create man
From clay:4226
72. "When I have fashioned him
And breathed
Into him of My spirit,4227
Fall ye down in prostration
Unto him."
73. So the angels prostrated themselves,
All of them together:

4223. The hierarchy of angels in Heaven, discuss questions of high import in the
Universe. Those are not necessarily revealed to men, except in so far as it is good for
men to know, as in verses 71-85 below. But the chief thing for man is to know that Allah
is Most Merciful, that He forgives again and again, and that Evil has no power over those
who trust in Allah.
4224. Two things are implied in Mubin: (1) that the warning should be clear and
perspicuous; there should be no mincing of matters, no ambiguity, no compromise with
evil, vii. 184; (2) that the warning should be delivered publicly, before all people, in spite
of opposition and persecution, xxvi. 115. Both these ideas [ have tried to express in this
passage.
4225. Two passages may be compared with this: viz.: (1) ii. 30-39, where merely the
first stages of the Rebellion against Allah and its consequences to mankind are mentioned,
and (2) xv. 29-40, where the further intrusion of evil in man's life here below is referred
to, and an assurance is given that Evil will have no power except over those who yield
to it. The latter is the passage most relevant here, as we are now dealing with the spiritual
power of Revelation to defeat the machinations of Evil.
4226. This shows that the material world round us was created by Allah before Allah
fashioned mao and breathed of His soul into him. Geology also shows that man came
on the scene at a very late stage in the history of this planet.
4227. See n. 1968 to xv. 29, where the spiritual significance of this is explained.

- 1388 -

8.38, A.74-79

J-23

74. Not so Iblis: he
Was haughty, and became4228
One of those who reject Faith.
75. (Allah) said: "0 Iblisl
What prevents thee from
Prostrating thyself to one
Whom I have created
With My hands?4229
Art thou haughty?
Or art thou one4230
Of the high (and mighty) ones?
76. (Iblis) said: "I am better
Than he: Thou createdst

Me from fire, and him
Thou createdst from clay."
77. (Allah) said: "Then get thee
Out from here: for thou
Art rejected, accursed.
78. "And My Curse shall be
On thee till the D ay4231

Of Judgment."
79. (Iblis) said: "0 my Lord!

Give me then respite4232
Till the Day
The (dead) are raised."

4228. Arrogance (self-love) is thus the root of Evil and of Unfaith.
4229. Man, as typified by Adam, is in himself nothing but frail clay. But as fashioned
by Allah's creative power into something with Allah's spirit breathed into him, his dignity
is raised above that of the highest creatures.
4230. If, then, Satan refuses, it is a rebellion against Allah. It arises from arrogance
or haughtiness, an exaggerated idea of Self. Or, it is asked, are you really sufficiently
high in rank to dispute with the Almighty? Of course he was not.
4231. See n. 1972 to xv. 35, where it is explained why the respite is to the Day of
Judgment. The whole of that passage in S. xv. forms a good commentary on this.
1973 to xv. 36.

- 1389 -

S.38, A.80-85

BO. (Allah) said: "Respite
Is granted thee81. "Till the Day
Of the Time Appointed. ,,4233
82. (Iblis) said: "Then,
By Thy Power,4234 I will
Lead them all astray.4235
83. "Except Thy SelVants
Amongst them, sincere
And purified (by Thy grace)."
84. (Allah) said:
"This is the Truth,
And the Truth
I say.4236
85. "That I will certainly fiU 4237
Hell with thee
And those that follow thee,Every one."

4233. It is not an indefinite respite. It is for a period definitely limited, while this
our Probation lasts in this world. It is part of the test as to how we use our limited freewill. After that, our whole existence will be on a different plane. The good wiIl have
been sorted out, the chain of consequences of the present world will be broken, and "a
new Creation" will have taken the place of the present World.
4234. This phrase, this oath of Satan, is a fresh point introduced in this passage,
because here we are dealing with Power-the Power of Good contrasted with Evil,-the
Power of Allah as contrasted with the power that we see in our earthly affairs. Satan
acknowledges that even his Power, such as it is, has no reality except in so far as it is
permitted to operate by Allah in Allah's wise and universal Plan, and that it cannot harm
the true and sincere worshippers of Allah.
4235. See n. 1974 to xv. 39.

4236. Cf n. 1990 to xv. 64.
4237. Cf vii. 18; vii. 179; and xi. 119, n. 1623. The punishment of defiance,
disobedience, and rebeIlion is inevitable and just, and the followers who chose to identify
themselves with the disobedience must suffer as well as the leaders. Ct. x. 33.

- 1390 -

8.38, A.86-88

~J~!.p~.J~1

J-23
~

- 1391 -

"..;J:I
~

Intro. to S. 39.
!),

!A

- 1392 -

Sura Az-Zumar
"=

Ayat 1-3

23

~

or the Groups.
In the name of Allah, Most Gracious,
Most Merciful.
1. The revelation
Of this Book
Is from Allah, 4242
The Exalted in Power,
Full of Wisdom.

2. Verily it is We Who have
Revealed the Book to thee
In Truth: so serve Allah,
Offering Him sincere devotion.
3. Is it not to Allah4243
That sincere devotion
Is due? But those who
Take for protectors others
Than Allah (say): "We only
Serve them in order that
They may bring us nearer 4244
To Allah." Truly Allah
Will judge between them
In that wherein they differ. 4245

He
He
can
out

4242. In connection with Revelation two qualities of Allah are mentioned: (1) that
is AU-Powerful and can carry out His WiD in spite of all opposition; and (2) that
is full of knowledge and wisdom. The first answers those who question how Allah
send Revelation to man; the second explains that true wisdom consists in carrying
Allah's Will as revealed to us.

4243. In the many Signs in Creation as described below, there yet is a clear indication
of the unity of Plan, pointing to the Unity of the Creator. Worship or service is due to
none but Him. And He wants exclusive and sincere devotion.
4244. Worshippers of Idols or of deities other than Allah, e.g., saints or perhaps
Wealth and Power, Science or Selfish Desire, may pretend that these are symbols that
may get them nearer to their self-development, nearer to the goal of their life, nearer
to Allah, but they are altogether on the wrong track.
4245. This departure of theirs from true worship, this divergence from the right way,
produces endless disputations and sects. Allah will judge between them. But if they are
determined to go after falsehoods and forget the gratitude and service which they owe
to Allah, and Allah alone, they are putting themselves on a Path where they will get
no guidance. They are cutting themselves off from revealed Truth.

- 1393 -

<JJ.rJ~ ~WI

S.39, A.3-S

~

~

_;:1:-1

~~~~

But Allah guides not
Such as are false
And ungrateful.
4. Had Allah wished
To take to Himself
A son, He could have
Chosen whom He pleased
Out of those whom He4246
Doth create: but Glory
Be to Him! (He is above
Such things.) He is Allah,
The One, the Overpowering.

He created the heavens
And the earth
In true (proportions):4247
He makes the Night
Overlap the Day, and the Day
Overlap the Night:
He has subjected
The sun and the moon
(To His law):
Each one follows a course
For a time appointed.
Is not He the Exalted
In Power-He Who forgives 4248
Again and again?

4246. It is blasphemy to say that Allah begot a son. If that were true, He should
have had a wife (vi. 101), and His son would have been of the same kind as Himself;
whereas Allah is one, with no one else like unto Him (cxii. 4). Begetting is an animal
act which goes with sex. How can it be consistent with our conception of One Who is
above all Creatures? If such a blasphemous thought were possible, as that Allah wanted
some one else to help Him, He could have chosen the best of His creatures instead of
lowering Himself to an animal act. But glory to Allah! He is above such things! His Unity
is the first thing that we have to learn about Him. As He is Omnipotent, He requires
no creatures to help Him or bring other creatures to Him.
4247. Cf vi. 73, and n. 8%.

4248. His Power is equalled by His Mercy. Who can there be like unto Him?

- 1394-

J-23

6. He created you (all)
From a single Person: 4249
Then created, of like nature,
His mate; and He
Sent down for you eight head4250
Of cattle in pairs:
He creates you,
In the wombs
Of your mothers,
In stages, one after another,4251
In three veils of darkness.4252
Such is Allah, your Lord
And Cherisher: to Him belongs
(All) dominion. There is
No god but He: then
How are ye turned away4253
(From your true Lord)?
7. If ye reject (Allah),
Truly Allah hath no need
Of you; but He liketh not4254
Ingratitude from His servants:

4249. Cf. iv. 1, and n. 504.
4250. See vi. 143-4, where four kinds of cattle are mentioned in pairs in connection
with certain Arab superstitions which are there condemned. Here the- same four kinds
are mentioned as representative of domesticated cattle given by Allah as useful to man.
These are sheep, goats, camels, and oxen. In Arab idiom the horse is not included among
"cattle".
For the wisdom and goodness of Allah in granting man dominion over cattle, see
xxxvi. 71-73.
4251. See xxii. 5, where the gradual physical growth of man in several successive
stages is mentioned as one of the Signs of Allah's creative Power and cherishing care.
4252. The three veils of darkness which cover the unborn child are: the caul or
membrane, the womb, and the hollow in which the womb is enclosed.
4253. It is clear that you owe your very existence and your maintenance, growth, and
preservation, to Allah; How is it that you are turned away by chance things from Him?
4254. Allah is independent of all wants, and therefore man's ingratitude does not
affect Allah. But Allah cares for man, and therefore man's gratitude and service eam
Allah's Good Pleasure, and man's ingratitude and rebellion are displeasing to Allah.

- 1395 -

8.39, A.7-8

cJJ~19 ~WI ~-*I

J-23
~

~

~

If ye are grateful, He

Is pleased with you.
No bearer of burdens4255
Can bear of burden
Of another. In the End,
To your Lord is your Return,
When He will tell you
The truth of all
That ye did (in this life).
For He knoweth well
All that is in (men's) hearts.
When some trouble toucheth man4256
He crieth unto his Lord,
Turning to Him in repentance:
But when He bestoweth
A favour upon him
As from Himself, (man)
Doth forget what he cried
And prayed for before,
And he doth set up
Rivals unto Allah,
Thus misleading others
From Allah's Path.

4255. ct. vi. 164. The account is between you and Allah. No one else can take your
burdens or carry your sins. Vicarious atonement would be unjust. You have to return
to Allah in the Hereafter. You win find that He knows all that you did in this life, and
its full significance. He will explain to you even better than you can understand yourself;
because all your secret hidden motives, which you sometimes tried to ignore yourself, are
fully known to Him.
4256. Cf x. 12. Trouble and adversity often bring a man to his bearings. But if he
is not firm and constant, he forgets the lessons which life is meant to teach him. As soon
as he gets a little prosperity, he forgets that it is from Allah, and attributes it to
something which may only be a secondary cause, e.g., his own efforts or the Powers of
Nature, or something which he has invented and made into a god, e.g., idols or fate.
Allah is the Ultimate Cause of all things. To set up rivals to him in this way is not only
wrong and degrading to the false worshipper himself, but misleads countless ignorant
people, who may not be able to make allowances for the figures of speech or the
symbolism by which subtler minds can explain away falsehoods.

- 1396 -

8.39, A.8-10

cJJ.r-J!J ~W, ..;:J:-'

1-23

[).

I)

~

Say, "Enjoy thy disbelier257
For a little while:
Verily thou art (one)
Of the Companions of the Fire!"
Is one who worships devoutly
During the hours of the night4258
Prostrating himself or standing
(In adoration), who takes heed
Of the Hereafter, and who
Places his hope in the Mercy
Of his Lord-(like one
Who does not)? Say:
"Are those equal, those who know
And those who do not know?"
It is those who are
Endued with understanding
That receive admonition. 4259
SECfION 2.
Say: "0 ye
My servants who believe!
Fear your Lord. 4260
Good is (the reward)
For those who do good
In this world.

4257. Those who practise and those who teach evil and blasphemy may seen to
flourish in this world. But their satisfaction will be of very short duration. They are
treading all the while the Path that leads to the Fire of Perdition.
4258. Cf. iii. 113-117. It is a great thing when a man gets into the attitude of humble
devotion to Allah. To him the hereafter is a real thing, and he prepares for it with good
works. He does not build his hopes on the vanities of this world, but on Allah's Grace
and Mercy. Such a man is "endued with understanding" and receives Allah's Message with
fervour and alacrity. He is not to be compared with the cynic or the unbeliever, who
knows nothing of the real value of the inner life.

4259. Cf iii. 19.
4260. The "fear of Allah" (Taqwii) is explained in n. 26 to ii. 2. See also n. 2912
to xxiii. 60. The fear of Allah is akin to love, for it means that we are afraid to displease
Him.

To be the first4262
Of those who submit
To Allah in Islam."
Say: "I would, if 14263
Disobeyed my Lord,
Indeed have fear
Of the Chastisement
Of a Mighty Day."
14. Say: "It is Allah I serve,
With my sincere
(And exclusive) devotion:
"Serve ye what ye wm 4264
Besides Him." Say:
"Truly, those in loss

4261. Cf xxix. 56 and n. 3489. We must always do right. We cannot plead that the
circumstances in which we find ourselves force our hands. If our home conditions do not
allow us to act according to the Faith that is in us, we must be preapred to suffer
ostracism or even exile.
4262. Cf vi. 14. "The first" need not necessarily be chronological: it may also refer
to the first rank in zeal, and in readiness to suffer for the Cause.
4263. Cf vi. 15. The worst penalty in a spiritual sense is the Displeasure of Allah,
just as the highest achievement, the fulfilment of all desire, is the attainment of Allah's
Good Pleasure: vi. 16.

4264. This is not a command or permission but a reproach and warning. The address
of the Prophet of Allah may be paraphrased thus: 'Whatever happens I will follow the
command of Allah. He has revealed Himself, and I know that He is One, supreme over
all creatures. Him alone will I serve. Is there any so ignorant as to seek anyone else?
Let him do so and see the result. The loss will be his own. For he falls from Grace into
Evil.'

- 1398 -

S.39, A.IS-I8

Are those who lose
Their own souls
And their people426S
On the Day of Judgment:
Ah I that is indeed
The (real and) evident Lossl
16. They shall have Layers4266
Of Fire above them,
And Layers (of Fire)
Below them: with this
Doth Allah warn otr267
His servants: "0 My Servants!
Then fear ye Me!"
17. Those who eschew Taghut
And fall not int04268
Its worship,-and tum
To Allah (in repentance),For them is Good News:
So announce the Good News
To My Servants,18. Those who listen
To the Word,

4265. The cult of Evil results in the destruction of all that is best and most valuable
in us, as well as poisons all the affections which link us to our families, friends, and
people, in the Final Adjustment, which we call the Day of Judgment.
4266. The consequences of Sin when Judgment comes are aptly figured by Layers
upon Layers of Fire, which hem in the sinners above and below. It is also suggested that
the Layers, though of Fire, have something dark in them-the scorching quality of Sin.
4267. But Allah does not leave mankind without warning. Man has been granted a
limited amount of free-will, and in order to help him in its right use, all the consequences
of his action are clearly explained to him. To those who will listen to Reason are given
arguments which can be apprehended by their own intelligence; to those who are swayed
by affections and emotion, an appeal is made in the name of the love of Allah; to those
who understand nothing but fear, the warning is conveyed by a portrayal of the dreadful
consequences of wrong-doing.
4268. There is always the danger that Evil may seize us even if we approach it out
of mere curiosity. If we take an interest in it we may become its worshippers or slaves.
The wise man eschews it altogether, and so he enrols among the Servants of Allah, and
gets the good news of His Mercy and Good Pleasure.

- 1399 -

8.39, A.18-20

J-23

~

And follow
The best of it: 4269
Those are the ones
Who Allah has guided, and those
Are the ones endued
With understanding.
19. Is, then, one against whom
The decree of Punishment
Is justly due (equal
To one who eschews evil)?4270
Wouldst thou, then, deliver
One (who is) in the Fire?
But it is for those
Who fear their Lord,
That lofty mansions ,4271
One above another,
Have been built:
Beneath them flow
Rivers: (such is)
The Promise of Allah:
Never doth Allah fail in
(His) promise. 4272

4269. The Commentators construe this clause in two alternative ways. (1) If "word"
be taken as any word, the clause would mean that good men listen to all that is said
and choose the best of it. (2) If "word" be taken to mean Allah's Word, it would mean
that they should listen reverently to it, and where permissive and alternative courses are
allowed for those who are not strong enough to follow the higher course, those "endued
with understanding" should prefer to attempt the higher course of conduct. For example,
it is permitted (within limits) to punish those who wrong us, but the nobler course is to
repel evil with good (xxiii. %): we should try to follow the nobler course. I prefer the
latter construction: it accords better with my interpretation of the last verse: see n. 4268.
4270. If a man is already steeped in sin and has rejected Allah's Grace, how can
we expect Revelation to work in his soul?

4271. Cf. xxix. 58, and xxxiv. 37. The idea of heaven here is that of a Home of
sublimity and beauty, with a picturesque outlook, such as we would describe in this life
by the type of a palace by gently-flowing streams. The mansions will also suggest generous
space and architectural beauty, tiers upon tiers piled one upon another.
42n. Mi'ad: the time, place, and manner of the fulfilment of a Promise. Allah's
promise will be fulfilled in all particulars better than we can possibly imagine.